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El '-" uj ' i y-A.H.Rrtchie N. A. 







PERFECT LOVE; 



OR, 



PLAIN THINGS FOR THOSE WHO NEED THEM, 



CONCERNING THE 



DOCTRINE, EXPERIENCE, PROFESSION AND PRACTICE 



OF 



CHRISTIAN HOLINESS. 



BY 

REV. J. A. WOOD, 



AUTHOR OF "PURITY AND MATURITY. 



» 



! ^ ~?y*r$% &zi£Lv-v~H>^ /;. 



"God is love; and he that dwelleth in love dwelleth in God, 
and God in him. Herein is our love made perfect. . . . Perfect love 
casteth out fear." v^C^N ^ 

0**™ \ 

TWENTY-EIGHTH/ EDITION, 



Kevised and Enlarged. 



PUBLISHED BY THE AUTHOR. 

1880. 



ff1$ 



' \<ft<> 



Entered according to Act of Congress, in the year 1880, 

By J. A. WOOD, 

In the Office of the Librarian of Congress, at Washington. 



The Library 
of Congress 

washington 



Electrotyped at the Boston Stereotype Foundry, 
No. 19 Spring Lane. 



PREFACE. 



The following pages are designed for the benefit of be- 
lievers in the church of Christ, who " hunger and thirst after 
righteousness," and seek light concerning the doctrine, ex- 
perience, profession, and practice of Christian holiness. 

Nearly twenty beautiful years have passed since the first 
writing of " Perfect Love," — two years after our blessed 
experience of the fullness in Christ. Since then, over twenty- 
seven thousand copies have been scattered in this country, 
and the work published in England. The many gratifying 
proofs of its usefulness to devout and good people, have in- 
duced its revision and enlargement. In so doing, we have 
carefully and prayerfully re-written and revised almost every 
page, and added about one-third to the book. While we 
have not materially changed the views of the first writing, 
we trust, not only valuable additions have been made, but 
that it has been improved in every respect, and will be found 
to be a repository of light, love, and sweetness. It is a pleas- 
ant item, that after these many years of reading, study, and 
enlarged experience, we find not an essential point to re- 
nounce ; therefore, our w T ork has been to systematize, state 
more clearly, make stronger, enlarge, and add other im- 
portant items. 

The book retains its catechetical form, to meet the many 
interrogations so often made regarding this subject, and also 
to help the memory of the reader. This form allows a gen- 
eral, though brief, presentation of the whole subject. Our 
object has been to clearly present, and strongly enforce 
gospel truth, and when we could do this more efficiently in 
the language of others, and by quotations from them, we 
have freely done so. 3 



4 PREFACE. 

We have given credit for what we have selected, except 
in those cases where we have changed the words or phrases. 
The italics in some quotations are our own. The reader 
will find many things in this work, which, in their original 
forms, are dispersed through many volumes, which most 
people have neither money to purchase nor time to read. 

We have not written so much for the learnedly critical, as 
for the common people who need " line upon line, and pre- 
cept upon precept." Many of these appear perplexed and 
mystified on this plain and intelligible subject; which, when 
properly understood, is seen to possess none of those objec- 
tionable features which are so often attributed to it by its 
mistaken opponents. 

We have often been grieved and astonished at the amount 
of opposition, unbelief, and ignorance we have found regard- 
ing it. 

We a$$ so impressed with its truth and necessity, and so 
delighted with its beauty and sweetness, we hope never to 
cease writing about it, or preaching it, as long as we can 
move a pen, or use our voice, and would love to do, as Dr. 
Gibson, bishop of London, advised Mr. Wesley to do — 
"Publish it to all the world." 

With a grateful sense of obligation to God for the kindly 
reception of " Perfect Love," in its first writing, by hun- 
dreds of friendly notices, we now respectfully submit this 
enlarged and improved volume to the consideration of 
sincere and inquiring minds, trusting it will be helpful in 
promoting Christian holiness. Every man has a given circle 
of friends to whom he has access, and over whom he has an 
influence. The author trusts that some who would not 
otherwise become interested in this theme, maybe reached 
by this book, and induced to seek that holiness "without 
which no man shall see the Lord." 

J. A. Wood. 



CONTENTS. 



SECTION I. PAGE 

Terms Signifying Complete Gospel Salvation, ... 9 

SECTION II. 
Justification, 12 

SECTION III. 
The Nature of Regeneration, 17 

SECTION IV. 
Regeneration and Entire Sanctification not Identical, 20 

SECTION V. 
The Time between Regeneration and Entire Sancti- 
fication, • 30 

SECTION VI. 
The Nature of Christian Perfection, 34 

SECTION VII. 
Holiness Attainable, 69 

SECTION VIII. 
Directions for Obtaining Holiness, 95 

SECTION IX. 
The Evidences of Perfect Love, 119 

SECTION X. 
The Profession of Perfect Love, 133 

SECTION XI. 
Witnesses of Perfect Love, 155 



6 CONTENTS. 

SECTION XII. 

Reasons why Every Christian should be Entirely 

Sanctified, 170 

SECTION XIII. 
Ministers should be Entirely Sanctified 183 

SECTION XIV. 
Holiness must be Preached, 189 

SECTION XV. 

Holiness Identified with the Promotion of the Gen- 
eral Work of God, 213 

SECTION XVI. 
Results of not Seeking Holiness, 217 

SECTION XVII. 
Trials of the Entirely Sanctified, 222 

SECTION XVIII. 
How a State of Entire Sanctification may be Retained, 227 

SECTION XIX. 
Objections to Christian Holiness, 232 

SECTION XX. 
Objections to Seeking Perfect Love, 237 

SECTION XXI. 
Advice to those Professing Perfect Love, . . . .258 

SECTION XXII. 
Holiness Historically, 265 

SECTION XXIII. 
Miscellaneous, 281 

SECTION XXIV. 
The Author's Experience, 315 



INDEX OF AUTHORS CITED. 



PAGES 

Abbott, Rev. Benjamin, 152 

Arthur, Rev. William, 194, 216 

Asbury, Bishop Francis, 152, 163, 191 

Baker, Bishop O. C., 121 

Baker, Dr. Sheridan, 158 

Bangs, Dr. Nathan, 89, 195 

Bannister, Dr. H., 138, 202, 207, 277 

Barnes, Rev. Albert, 13,54,134,293 

Benson, Rev. Joseph, 35, 78, 156 

Boehm, Rev. Henry, 152 

Bramwell, Rev. William, . . .26, 139, 150, 152, 163, 215 

Brooks, Dr. John P., 203, 304 

Bunyan, Rev. John, 175 

Burnet, Bishop, 51 

Clarke, Dr. Adam, 23, 25, 35, 49, 88, 142, 144, 160, 190, 202, 244, 248 

Clarke, Bishop D. W., 37, 293 

Cook, Rev. Joseph, 107 

Cookman, Rev. Alfred, 161 

Dempster, Dr. John, 17, 20, 37, 40, 180 

Doddridge, Dr. Phillip, 219 

Dunn, Dr. L. R., 192 

Edwards, Pres. Jonathan, 255 

Finney, Pres. C. G., . . . . 145, 168, 185, 200, 219, 255 

Fisk, Dr. Wilbur, 158 

Fletcher, Rev. John, 22, 35, 49, 58, 88, 104, 105, 117, 139, 155, 292, 

299 315 
Foster, Bishop R. S., 17, 23, 36, 42, 60, 63, 89, 100, 122, 123, 'l59, 

160, 176, 189, 191, 198, 206, 221, 278, 291 

Fowler, Dr. Charles H., 95, 110, 276 

90 

29, 37, 101, 141, 164, 187, 197, 234 

159 

. 23, 43, 59, 155 

. 23, 36, 40, 101, 114, 185 

. 59, 81, 89, 167 

20 

165 

..... 168 
33, 90, 99, 167, 293 



Fuller, Dr. Richard, 
Gorham, Rev. B. W., . 
Guyon, Madam, 
Hamline, Bishop L. L., 
Hedding, Bishop Elijah, 
Hibbard, Dr. F. G., 
Hodge, Rev. Dr., 
Hodgson, Dr. Francis, . 
Hunter, Rev. William, 
Inskip, Rev. J. S., 



Janes, Bishop E. S., 89 



8 



INDEX OF AUTHORS CITED. 



Kent, Rev. Asa, 
Lee, Dr. Luther, 
Levy, Dr. E. M., . 
Lowry, Dr. Asbury, . 
Luther, Martin, 
Mahan, Dr. Asa, 
Maxwell, Lady, 
McClintock, Dr. John, 
McDonald, Dr. William, 
McKendree, Bishop, . 
McLean, Rev. Alexander, 
Merritt, Rev. Timothy, 
Olin, Dr. Stephen, 
Palmer, Mrs. Phoebe, 
Payson, Dr. Edward, 
Peck, Bishop Jesse T., 



13, 29, 32 



Peck, Dr. George, 23, 26, 36, 55, 62 

Pierce, Dr. Lovick, 

Pope, Rev. Dr., . 

Raymond, Dr. M„ 

Roberts, Rev. B. T., . 

Rogers, Mrs. Hester A., 

Scott, Dr. Thomas, 

Simmons, Rev. I., 

Simpson, Bishop Matthew, 

Soule, Bishop, 

Steele, Dr. Daniel, 

Stevens, Dr. Abel, 

Stoner, Rev. David, . 

Stuart, Prof. . 

Taylor, Bishop Jeremy, 

Taylor, Rev. James B., 

Thomson, Bishop Edward, 

Tyreman, Rev, L., 

Upham, Dr. Thomas C, 

Warren, Dr. W. F., 

Watson, Dr. G. D., . 

Watson, Rev Richard, . 

Whatcoat, Bishop, 

Whedon, Dr. D. A., 

Whedon, Dr. D. D., . 

Wise, Rev. Daniel, 

Wesley, Rev. John, 13, 25, 26, 27 



37, 



142, 



PAGliS 

33, 141, 195 
13, 17, 32, 36, 41, 58 
. 165 
24, 77, 90, 108 
. 289 
. 32, 186, 219, 221 
108, 142, 146, 165 
272 
- 23, 38, 41, 118 
191, 215 
. 216 
. 13, 219 
162, 191, 215, 296 
141, 158 
. 162 
186, 188, 190, 193, 217, 
218, 220, 225, 281, 291 
63, 83, 115, 166, 180, 187, 194, 218 
76, 186, 214 
196 
. 24, 83, 143 
112, 219, 264, 310, 311 
127, 147, 152, 161 
134 
. . 163 
. 24, 37 
. 216 
43, 84, 93, 164, 235 
201, 207, 215, 270, 278 
168 
94 
51 
. 157 
23 
88, 201, 216 
. 20, 110, 156 
206, 271 
. 19, 29 
. 22, 35, 41, 90 
164 
. 136, 140, 234 
93 
. 245 



31, 34, 40, 42, 43, 47, 54, 57, 65, 
86, 87, 98, 104, 113, 120, 121, 122, 123, 127, 146, 147, 148, 149, 
151, 190, 192, 194, 199, 203, 207, 209, 211, 213, 214, 224, 230, 
244, 257, 261, 269, 293. 



PERFECT LOYE. 



~oS*<c 



SECTION I. 
TERMS SIGNIFYING COMPLETE GOSPEL SALVATION. 

1. What terms are commonly used to express full sal- 
vation ? 

The Scripture terms are, " perfect love," "perfection " 
u sanctif cation " and "holiness." These terms are sy- 
nonymous, all pointing to the same precious state of 
grace. ■ While they denote the same religious state, 
each one of them indicates some essential characteristic, 
and hence these terms are significantly expressive of full 
salvation. The word " sanctificatioh " has the double 
meaning of consecration and purification, — the Old Tes- 
tament sense of setting apart to a sacred service : " sanc- 
tify yourselves and be ye holy ; " and the New Testa- 
ment sense of spiritual purification : " sanctify them 
through thy truth." 

The word " sanctify," and its derivatives, occur in the 
Scriptures, with reference to men and things, over one 
hundred times. The term "perfection" signifies com- 
pleteness of Christian character; its freedom from all 
sin, and possession of all the graces of the Spirit, com- 
plete in kind. " Let us go on unto perfection." The 

9 



10 PERFECT LOVE. 

word "perfection " and its relatives, occur one hundred 
and one times in the Scriptures. In over fifty of these 
instances it is predicated of human character under the 
operat.on of grace. The term « holiness " is more generic 
and comprehensive than the others, including salvation 
from sin, and the possession of the image and spirit of 
God To be holy is to be whole, entire, or perfect in a 
moral sense, and in ordinary use is synonymous with 
punty and godliness. » Follow peace with all men, and 
holiness without which no man shall see the Lord " The 
word "holy » and its derivatives, occur not less than one 
hundred and twenty times in their application to men 
and things. The word "justify" and its derivatives, 
occur seventy-four times in regard to men; and the word 
pardon " with its derivatives, in their application to 
penitent sinners, occur only seventeen times. 

The phrase "perfect love" is expressive of the spirit 
and temper, or moral atmosphere in which the wholly 
sanctified and perfect Christian lives. « He that dwelleth 
in love dwelleth in God, and God in him; " and, "Herein 
is our love made perfect." 

_ These terms are used indiscriminately in this book. 
I hey are scriptural and significant, and Christians should 
not ignore tnem. No one of them should be employed 
to the exclusion of the others ; nor should other terms 
m°"°Z n rf; e / d r'° n - The s « b ^'"t«tion of" higher 

ft"t. t f /mtk '" " r6St in God >" "Me fulness of 
God 'the full assurance," &c, in the place of the 
highly significant Bible terms, is of doubtful propriety 
It is unw.se to be wise above the word of God These 
unmsp.red names come of the various predilections of 
the different Christian denominations. Although names 
may be of minor importance, and little harm may come 
from their nse,yet it is wise and safe to adhere to Scrip, 
ture terms, such as the Holy Spirit has given to express 



COMPLETE GOSPEL SALVATION. 11 

his own work in the soul. The Saviour says : « Whoso- 
ever shall be ashamed of me, and of my words, of him 
shall the Son of man be ashamed, when he shall come in 
his own glory." 

2. Are not these terms applicable to the beginning of the 
Christian life ? 

They are not usually, and some of them are never so 
applied. There is a sense in which all Christians are 
denominated holy, and sanctified ; and the terms " holi- 
ness," and " sanctification," with their derivatives, are 
occasionally applied in the Scriptures to the merely re- 
generate, as when a part is put for the whole, a thing not 
uncommon in the Bible. All Christians are pardoned, 
therefore legally holy; they are regenerated, which is 
holiness begun, and are holy in a general sense as com- 
pared with their former condition. The terms used in 
the Scriptures to express the commencement of the 
Christian life, are, "born of God," "born again," "born 
of the Spirit," " converted," and " regeneration." 



12 PERFECT LOVE. 



SECTION II. 
JUSTIFICATION. 

3. What is Justification ? 

Justification is pardon or forgiveness. Sin is a viola- 
tion of law, and is a capital, offense, " The wages of sin 
is death." Justification is that governmental act of 
God's grace, absolving the penitent sinner from all past 
guilt, and removing the penalty of violated law. It pre- 
cedes regeneration, and is by faith. The penitent sin- 
ner believes on the Lord Jesus Christ, and God pardons 
his sins, remits the punishment they deserve, receives 
him into favor and fellowship, and treats him as though 
he had not sinned. " Being justified by faith, we have 
peace with God through our Lord Jesus Christ." 

4. Can a state of justification be retained while sin is 
committed ? 

It can not. " He that committeth sin is of the devil." 
The commission of sin negatives the justified state, and 
any professing Christian who lives in the commission of 
sin, is a sinner and not a saint. " He that saith, I know 
him, and keepeth not his commandments, is a liar." — 
"We know that whosoever is born of God sinneth not" 
— " Whosoever committeth sin transgresseth also the 
law." — "In this (committing sin or otherwise) the chil- 
dren of God are manifest and the children of the devil." 

All sin is forbidden, and he who commits sin is " of 
the devil." No state of grace admits of committing sin. 
A state of justification implies freedom from the guilt of 
sin by pardon, and freedom from the commission of sin 



JUSTIFICATION. 13 

by renewing, assisting grace. " Whosoever is born of 
God doth not commit sin ; for his seed remaineth in him, 
and he cannot sin, because he is born of God." 

The lowest type of a Christian sinneth not, and is not 
condemned. The minimum of salvation is salvation 
from sinning. The maximum is salvation from pollution 

— the inclination to sin. 

1. Mr. Wesley says: "But even babes in Christ are so far 
perfect as not to commit sin. . . . We all agree and earnestly 
maintain, * He that committeth sin is of the devil.' We agree, 
' Whosoever is born of God doth not commit sin.' " — Sermon 
on " Sin in Believers." 

2. Rev. Luther Lee says : " No man can believe with the 
heart unto righteousness, or so as to obtain justification, while 
living in the practice of any known sin, or in the neglect of any 
known duty. . . . The moment he does what he knows to be a 
sin, or neglects what he knows to be a duty, faith, by which he 
is justified, lets go its hold upon God, and he loses his justifica- 
tion. . . . Justification, which is by faith alone, carries with it 
entire submission and obedience to God. . . . The will is right 
at the moment of regeneration, and it must remain right, or 
willful sin will be the result, and justification will be lost." — 
Lee's Theology, p. 191. 

3. Rev. Timothy Merritt says : " The word of God plainly 
declares that those who are born again, even in the lowest sense, 
do not continue in sin ; that they can not live any longer therein." 

— Christian Manual. 

4. " The continuance of the justified state," says Bishop Peck, 
" implies obedience in intention to all the requirements of the 
gospel, the law of progress ('grow in grace'), and the law of 
purity ('be ye holy'), included." — Central Idea, p. 59. 

5. Rev. Albert Barnes says : " No man can be a Christian 
who voluntarily indulges in sin, or in what he knows to be 
wrong." — Notes on 2 Corinthians, chap. 7. 

The conditions of receiving justification and of retain- 
ing it are the same. Christ is received by penitential 



14 PERFECT LOVE. 

submission and faith. " As ye have therefore received 
Christ Jesus the Lord, so walk ye in hira." Justification 
can not be retained with less consecration and faith than 
that by which it was received. 

Conscious confidence and conscious guilt can not co- 
exist in the same heart. There is a vital union between 
justifying faith and an obedient spirit. While obedience 
makes faith perfect, disobedience destroys it. Salvation 
is by appropriating faith, and such faith or trust can be 
exercised only when there is a consciousness of com- 
plete surrender to God. A justified state can exist only 
in connection with a serious, honest intention to obey 
all the commands of God. 

The standard of justification is too low among many 
professors of religion. It should be ever borne in mind 
that believers can not commit sin without forfeiting justi- 
fication and laying the foundation for repentance from 
dead works. There must be a continued obedience to 
all the known will of God, if we would retain his favor. 

The commission of sin, any sin, is inconsistent with 
supreme love to God. If we love God supremely (and 
not to do it is idolatry), we can not knowingly displease 
him for the sake of pleasing ourselves. Whom we 
supremely love we desire to please, and all sin is an 
offense against the law of love. 

We should make a distinction, to some extent, between 
sin committed by deliberate thought and set purpose, and 
sin committed by sudden impulse, under strong distrac- 
tion and temptation. 

5. Are obedience and disobedience units in their spirit 
and root ? 

They are ; and they are eternal antagonisms. 

1. Tlie real spirit of disobedience is ever one and the 
same f — the same for every precept, for all times, and for 
all circumstances. Each sin, alike, is a violation of the 



JUSTIFICATION. 15 

same obligations, outrages the same law, insults the same 
Law-giver, evinces the same rebellion of spirit, and in- 
curs the same fearful curse denounced against the law- 
breaker. " Whosoever shall keep the whole law, and 
yet offend in one point, he is guilty of all." (James ii. 10.) 

2. The real spirit of obedience is ever one and the 
same, the same for every precept, the same for all times, 
and for all circumstances. The spirit of true obedience 
has regard to God's supreme authority, and involves sub- 
mission of the whole soul to that authority. Every act 
of real obedience has reference to the same obligations, 
regard for the same law, respect for the same Law-giver, 
evinces the same submissive spirit, and secures the same 
gracious reward in the divine favor and blessing. Hence, 
he who has the true spirit of obedience as to one pre- 
cept of the law, has it as to all the rest. " He that is 
faithful in that which is least, is faithful also in much." 
(Lukexvi. 10.) 

3. Tlie law of God is essentially a unit. It is such, in 
so much that he who breaks any one precept breaks the 
law, — insults the Law-giver, and avows disregard of his 
authority. The majesty and authority of the law resides 
equally in every precept, so that he who disobeys any 
single precept disobeys God, and strikes a blow which 
takes effect against the whole law. God's law is one; 
a common interest and relationship exist between all the 
precepts, so that we can not honor and obey one part, 
while we are dishonoring and trampling down another 
part. " He that is unjust in the least is unjust also in 
much." (Luke xvi. 10.) 

4. Total abstinence from all sin is the only practicable 
rule of life. To sin in one thing, and to really obey God 
in another at the same time, is utterly impossible. All 
true obedience involves supreme regard to divine author- 
ity, and he who has it, cannot knowingly disregard or 



16 PERFECT LOVE. 

reject that authority. God forbids all sin. Every pre- 
cept of the law has an equal obligation. Any disobe- 
dience rejects and insults divine authority, and lays the 
foundation for universal disobedience. 

A spirit of disobedience in the heart, in regard to any 
item of God's will, vitiates for the time any true obedi- 
ence, hence, real obedience to God in one thing, and per- 
sistent disobedience in another thing, cannot exist at the 
same time. The soul under the pressure and distraction 
of powerful temptation, as already stated, may occasion- 
ally for a moment commit sin, while it may really obey 
God in other things. 

" I worship thee, sweet Will of God ! 
And all thy ways adore, 
And every day I live I seem 

To love thee more and more." — Faber. 



NATURE OF REGENERATION. 17 



SECTION III. 
THE NATURE OF REGENERATION. 

6. What is Regeneration — its nature and extent ? 

Regeneration is the impartation of spiritual life to the 
human soul, in which God imparts, organizes, and calls 
into being the capabilities, attributes, and functions of 
the new nature. It is a change from death to life, from 
the dominion of sin to the reign of grace, and restores 
the spiritual life which was lost by the fall. It is in- 
stantaneously wrought by the Holy Spirit, and always 
accompanies justification. 

1. Dr. J. Dempster says: "You ask in what, then, does re- 
generation consist ? Simply in this threefold change — namely, 
justification, partial renovation, and divine adoption. The first 
changes the believer's relations to the infinite government, but 
effects no renovation of his heart. The second changes his affec- 
tion sufficient for him to achieve the control of downward tenden- 
cies. The third introduces him into the divine family, of 
which he is made aware by the witnessing spirit of adoption." 
— ■ Sermon before Biblical Institute. 

2. Rev. Luther Lee says : " Regeneration is a renewal of our 
fallen nature by the power of the Holy Spirit, received through 
faith in Jesus Christ, whereby the regenerate are delivered from 
the power of sin which reigns over all the unregenerate. . . . 
Regeneration reverses the current of the affections, and so re- 
news the whole soul that all the Christian graces exist. . . . The 
power of sin is broken ; the principle of obedience is planted in 
the heart." — Theology, pp. 194-200. 

3. Bishop Foster says : " With respect to regeneration, that 
is a work done in us, in the way of changing our inward nature ; 

2 



18 PERFECT LOVE. 

a work by which a spiritual life is infused into the soul, whereby 
he (the regenerate) brings forth the peaceable fruits of right- 
eousness, has victory over sin, is enabled to resist corrupt tenden- 
cies, and has peace and joy in the Holy Ghost; a radical change 
by which the preponderating tendencies of the soul are turned 
towards God, whereas they were previously from him — by which 
the love of sin is destroyed, its dominion broken, and a desire 
and relish for, and longing after holiness implanted." — Christian 
Purity, p. 43. 

Bishop Foster states in the preface of the new and 
revised edition of " Christian Purity," that he " is not 
xware that a single point has been relinquished or ma- 
terially modified ; " hence we shall occasionally quote 
from the old edition. 

7. What is the difference between justification and 
sanctification ? 

Justification and regeneration are concomitants and 
inseparable. Regeneration is the beginning or the low- 
est degree of sanctification, hence, every justified soul is 
either partially or entirely sanctified. This being the 
case, those professors who, through prejudice, aver they 
will have " nothing to do with sanctification," will have 
nothing to do with any religion at all. 

Justification and sanctification are perfectly distinct, 
although the beginning of sanctification is inseparable 
from the justified state. 

1. Justification is a governmental act, which passes in 
the mind of God ; sanctification is a divine work wrought 
in the heart of man. 

2. Justification precedes sanctification, which in its 
lowest degree attends it as one of its concomitants. 

3. Justification is a relative change — changing the 
believer's relations to the divine government ; sanctifi- 
cation is a radical change affecting a moral renovation in 
the soul. 



NATURE OF REGENERATION. 19 

4. Justification changes our forensic relations to God; 
sanctifi cation changes our disposition of heart towards him. 

5. Justification removes the guilt of sin; sanctifica- 
tion destroys its 'power 1 and when it is entire, cleanses all 
its pollution. The former secures the favor of God, the 
latter the *' divine nature." 

6. Justification secures our adoption into the family 
of God, our sonship, our heirship, and our spiritual 
affiliation; sanctification secures a preparation or meet- 
ness for " the inheritance of the saints in light." The 
former makes the believer a child of God, while the 
latter imparts the image of God. 

7. Justification relieves the soul from exposure to the 
curse of violated law — the miseries of hell; sanctifica- 
tion prepares it for the gracious rewards of virtue — 
the felicities of heaven. The first secures a title to heaven, 
and the second a preparation for it. 

8. Justification is an instantaneous and complete act; 
it has no degrees, all who are justified are freely and 
fully justified "through the redemption in Christ Jesus;" 
sanctification has degrees, some are partially, and some 
are entirely sanctified. The beginning, and the completion 
of sanctification are both instantaneously wrought. The 
approach to entire sanctification may be gradual. 

9. Justification, God's act, and sanctification, God's 
work, are experimentally by faith, meritoriously by the 
blood of Christ, instrumentally by the word of God, and 
efficiently by the Holy Ghost. See Johnxvii.J.7 ; 1 John 
i. 7 : Rom. xv. 16 ; 1 Tim. iv. 5. 

Dr. G. D. Watson says : " Pardon and purity are both re- 
ceived by separate, specific acts of receptive faith ; are both 
instantaneously wrought by acts of the Divine Will ; are both 
attested by the Holy Ghost ; are both retained by constant sub- 
mission, unwavering trust ; are both requisite to a happy, useful 
life, and both absolutely essential to admission to heaven." — 
Advocate of Holiness, November, 1879. 



20 PERFECT LOVE. 



SECTION IV. 

REGENERATION AND ENTIRE SANCTIFICATION NOT 

IDENTICAL. 

8. Do the Scriptures teach a distinction between regen- 
eration and entire sanctification ? 

They do. " And I, brethren, could not speak unto you 
as unto spiritual, but as unto carnal, even as unto babes 
in Christ. For ye are yet carnal; for whereas there is 
among you envying, and strife, and divisions, are ye not 
carnal, and walk as men?" " Having, therefore, these 
promises, dearly beloved, let us cleanse ourselves from 
all filthiness of the flesh and spirit, perfecting holiness in 
the fear of God." " And the very God of peace sanctify 
you wholly." u Sanctify them through thy truth ; thy 
word is truth." All these passages have reference to 
Christians in a regenerated state, but not entirely sancti- 
fied. 

9. Does the Christian Church generally recognize this 
distinction ? 

It does. "By a consent almost universal," says Rev. Dr. 
Hodge, " the word regeneration is now used to designate, not 
the whole work of sanctification." — " According to the Scrip- 
tures, and the undeniable evidence of history, regeneration does 
not remove all sin." — Systematic Theology, vol. iii. p. 290. 

Prof. Upham says : " The distinction which is made in the 
Scriptures between the two is regarded so obvious and incontro- 
vertible by most writers, that, it has naturally passed as an estab- 
lished truth into treatises on theology." — Interior Life. 

" That there is sin in the incipient believer," says Dr. John 



REGENERATION AND SANCTIFICATION 21 

Dempster, " is a scriptural truth, sustained by many kinds of 
evidence. The denial of it is a position utterly novel. It is 
less than two centuries old. Till that modern date, no part of 
the Greek or Latin churches was ever infected with it. And in 
the Reformed churches it was never heard of only among a few 
raving Antinomians." — Sermon at Biblical Institute. 

10. Does the Methodist Church teach a distinction? 

She does very clearly in her Discipline, Catechism, 
Hymn Book, and by all her standard authorities. 

1. The Discipline recognizes a state of entire sancti- 
fication as attainable subsequent to regeneration and 
previous to death. 

Every minister of the Methodist Episcopal Church has 
affirmed, by his ordination vows, that entire sanctifica- 
tion is a distinct work, subsequent to regeneration. In 
the Discipline, Part II. sec. 11, are the following ques- 
tions : " Have you faith in Christ ? Are you going on 
unto perfection ? Do you expect to be made perfect in 
love in this life? Are you groaning after it?" These 
questions suppose that " perfection," or " perfect love," 
is distinct from and subsequent to regeneration. 

2. The official Catechisms of the Methodist Church 
were revised by Bishop Hedding, Nathan Bangs, Ste- 
phen Olin, and Joseph Holdich, and then examined and 
indorsed by the General Conference in 1852. These 
Catechisms define Regeneration — " The new birth of the 
soul in the image of Christ, whereby we become the 
children of God;" and Entire Sanctification — "The 
state of being entirely cleansed from sin, so as to love 
God with all our heart and mind, and soul and strength." 

3. The Hymn Book teaches a distinction. Every edi- 
tion from the first, has contained a specific class of 
hymns on sanctification. These hymns, more numerous 
than those on any other subject, were written princi- 



22 PERFECT LOVE. 

pally by the Wesleys, to define, defend, and 'promote 
entire sanctification, in early Methodism when it was 
greatly controverted. In the changes made in the 
Hymn Book from time to time during % the past century, 
many sweet and clearly defined hymns on this subject 
have been left out ; still our Hymnal contains a beautiful 
and choice selection upon it. 

" Speak the second time, ' Be clean.' 
Take away my inbred sin ; 
Every stumbling-block remove ; 
Cast it out by perfect love." — Ghas. Wesley, 

" The seed of sin's disease, 
Spirit of health, remove, 
Spirit of finished holiness, 

Spirit of perfect love." — Chas. Wesley. 

" Refining fire, go through my heart, 
Illuminate my soul ; 
Scatter thy life through every part, 

And sanctify the whole." — Ghas. Wesley. 

4. All the leading writers and standard authorities of 
Methodism teach a distinction. Mr. Wesley might be 
quoted very largely; we will insert only a few lines 
from him. He says : " Sanctification begins in the mo- 
ment a man is justified. Yet sin remains in him, yea, 
the seed of all sin, till he is sanctified throughout." 
— Works, vol. vi. p. 496. See Plain Account — Sermons, 
vol. i. p. 124; also vol. i. p. 119. 

1. Rev. Richard Watson says : " That a distinction exists be- 
tween a regenerate state and a state of entire and perfect holi- 
ness, will be generally allowed." — Institutes, Part II. chap. 29. 

2. Rev. John Fletcher says : " We do not deny that the re- 
mains of the carnal mind still cleave to imperfect Christians." 
" This fault, corruption or infection, doth remain in them who 
are regenerated." — Last Check, p. 507-541. 



REGENERATION AND SANCTIFICATION 23 

8. Dr. Adam Clark said to a friend who had been misin- 
formed in regard to his views of entire sanctification : " As to 
the words which you quote as mine, I totally disclaim them. I 
never said, I never intended to say them. I believe Justification 
and Sanctification to be widely distinct works." He used the 
term justification as including regeneration. — Everett's Life of 
Dr. A. Clark. 

4. " Regeneration also, being the same as the new birth," 
says Bishop Hedding, " is the beginning of sanctification, though 
not the completion of it, or not entire sanctification. Regenera- 
tion is the beginning of purification ; entire sanctification is the 
finishing of that work." — Address at N. J. Con. 

5. Bishop Hamline says: "That this perfect love, or entire 
sanctification, is specifically a new state, and not the mere im- 
provement of a former state, or of regeneration, is plainly inferred 
from the Bible." — Beauty of Holiness, 1862, p. 264. 

6. Bishop Foster says : " Regeneration is not entire sanctifi- 
cation ; the merely regenerate are not sanctified ; they are not 
entirely free from sin ; they are not perfect in love." — Christian 
Purity, p. 69. 

7. Dr. George Peck says : " The doctrine of entire sanctifica- 
tion, as a distinct work wrought in the soul by the Holy 
Ghost, is the great distinguishing doctrine of Methodism. 
This given up, and we have little left which we do not hold in 
common with other evangelical denominations." " The position 
that justification and entire sanctification take place at one and 
the same time, and that regeneration and entire sanctification are 
identical, is clearly contrary to the position taken by our stand- 
ard theologians." — Christian Perfection, p. 363. 

8. Rev. Wm. McDonald : " Regeneration and entire sanctifica- 
tion are not received at one and the same time, except, perhaps, 
in a few extraordinary cases, if, indeed, the case ever occurs." — 
New Testament Standard, p. 44. 

9. Bishop Thomson, at the West Virginia Conference, in his 
last clerical address a few days before his death, said : " The 
justified and regenerate discover in themselves the remains of the 
carnal mind. If you accept the theory that you are sanctified 



24 PERFECT LOVE. 

when you are justified, if you find the remains of sin after you 
experience regeneration, you will be led to a melancholy conclu- 
sion. The opposite view, that we cannot be made pure, is 
equally pernicious." 

10. Dr. Raymond, in his " Systematic Theology," says : " En- 
tire sanctification is not usually, if ever, contemporary with 
regeneration. Regeneration is, in most cases of Christian expe- 
rience, if not in all, initial sanctification, not complete, perfect 
renewal. The regenerated person is not, at the moment of 
regeneration, wholly sanctified." — Article on Sanctification. 

11. Rev. Dr. Lowry says : "The position is supportable, on 
Scripture grounds, that true believers, born of the Spirit, and 
loving God, may be, and ordinarily are, the subjects of a residuum 
of inherent sin." — Positive Theology, p. 234. 

12. Bishop M. Simpson says : " Sanctification is not regen- 
eration." ..." Methodism differs from Moravianism in that it 
does not hold regeneration and entire sanctification to be iden- 
tical." — Christian Perfection, in Encyclopedia of Methodism. 

These citations might be greatly multiplied; those 
given are sufficient to indicate the voice of the church 
on this question. 

11. Does this distinction harmonize with Christian ex- 
perience ? 

It does. All Christians are regenerated, while but 
few claim to be sanctified wholly. The penitent sinner 
seeks for pardon and acceptance, and is not concerned 
for the blessing of perfect love, or entire sanctification. 
After regeneration, the more clearly the light of justifi- 
cation shines, the more the converted soul will see its 
indwelling sin, and feel the necessity of entire sanctifi- 
cation. 

Thousands of intelligent Christians, whose experience 
in regard to regeneration and sanctification has been 
clear, can testify to the following : — 



REGENERATION AND SANCTIFICATION. 25 

1. They have had a clear evidence of justification and 
regeneration. 

2. While in possession of this evidence, they have 
been convinced of inbred sin, or corruption. 

3. They have sought and obtained a sensible purifica- 
tion of heart, in which all sin was taken away, and they 
were enabled to love God with all the heart. 

4. They have had as clear and distinct witness of the 
Spirit, of this " second blessing" as they ever had of justi- 
fication and regeneration. 

12. Does the Lord ever entirely sanctify the soul at jus- 
tification and regeneration ? 

We do not know. Possibly this may be the case in 
some instances, but, certainly, is not the usual order of 
God. In all our acquaintance with many thousands of 
the purest and best Christians in all the various churches, 
we have yet to find a clear case of entire sanctification 
at conversion. While multitudes claim that their souls 
have been cleansed from all sin subsequent to their justi- 
fication, we do not recollect a single instance of a dis- 
tinct witness of entire sanctification at conversion. 

Mr. Wesley says : " But we do not know a single instance, in 
any place, of a person's receiving in one and the same moment 
remission of sins, the abiding witness of the Spirit, and a new 
and a clean heart." — Plain Account, p. 34. 

In giving an account of Grace Paddy, who was convicted of 
sin, converted, and purified within twelve hours, he says : " Such 
an instance I never knew before ; such an instance I never read ; 
a person convinced of sin, converted to God, and renewed in 
love within twelve hours ! Yet it is by no means incredible, 
seeing one day is with God as a thousand years." — Works, 
vol. iv. p. 219. 

Dr. Clarke says : "I have been twenty-three years a traveling 
preacher, and have been acquainted with some thousands of 
Christians during that time, who were in different states of 



26 PERFECT LOVE, 

grace ; and I never, to my knowledge, met with a single in- 
stance where God both justified and sanctified at the same time*'' 
— Everett's Life of Dr. A. Clarke. 

13. How did Mr. Wesley view the idea that the soul is 
entirely sanctified at regeneration ? 

As a dangerous heresy. On its account after several 
long interviews with Count Zinzendorf, a leading Mora- 
vian, he separated himself and his societies from all com- 
munion and fellowship with the Moravians. 

" We may learn" (says Mr. Wesley) " the mischievousness of 
that opinion, that we are wholly sanctified when we are justified ; 
that our hearts are then cleansed from all sin." — Works, vol. i. 
p. 119. 

" I cannot therefore by any means receive this assertion, that 
there is no sin in a believer from the moment he is justified ; — 

u 1 . Because it is contrary to the whole tenor of Scripture. 

" 2. Because it is contrary to the experience of the children 
of God. 

"3. Because it is absolutely new, never heard of in the world 
till yesterday. 

" 4. Because it is naturally attended with the most fatal con- 
sequences ; not only grieving those whom God hath not grieved, 
but, perhaps, dragging them into everlasting perdition." — Ser- 
mons, vol. i. p. 111. 

Dr. George Peck says : " Would it not be a sad indication of 
the degeneracy of Methodism in this country, if what Mr. Wes- 
ley, under God our great founder, considered heresy, and op- 
posed with all his might, should be cherished as the very 
marrow of the gospel by the ministers and people of the Method- 
ist Episcopal Church ? " — Christian Perfection, p. 364. 

Rev. William Bramwell writes to a friend : " An idea is going 
forth, that ' when we are justified we are entirely sanctified,' and 
'to feel evil nature after justification is to lose pardon,' &c. 
You may depend upon it, this is the devil's great gun. We shall 
have much trouble with this, and I am afraid we cannot sup- 
press it," — Memoir . 



REGENERATION AND SANCTIFI CATION. 27 

14. What was the Moravian or Zinzendorf doctrine 
which Mr. Wesley opposed? 

That the soul is entirely sanctified when it is justified ; 
that regeneration, which takes place at the time of justi- 
fication, is identical with entire sanctification. 

Mr. Wesley gives Zinzendorf s statements : — " The moment 
he," a believer, "is justified, he is sanctified wholly." — "En- 
tire sanctification and justification are in the same instant, and 
neither is increased or diminished." — "As soon as any one is 
justified, the Father, the Son, and the Holy Spirit dwell in his 
heart ; and in that moment his heart is as pure as it ever will 
be." — Works, vol. iii. p. 222. 

It was this error that occasioned the writing and pub- 
lication of his sermon on " Sin in Believers." 

He says in his Journal : " I retired to Lewisham, and wrote 
the sermon on ' Sin in Believers,' in order to remove a mistake, 
which some were laboring to propagate — that there is no sin in 
any that are justified." — Works, vol. iv. p. 147. 

This theory of entire sanctification is antagonistic to the 
universal experience of the Church, and to the standard 
writers of all Christendom for a thousand years. 

15. Is the theory that the soul is entirely sanctified at 
regeneration, attended with serious difficulties? 

It is. It involves the whole subject of Christian sanc- 
tification in inextricable difficulties. The following are 
some of them : 

1. If sanctification is complete at justification, then 
every man who enjoys religion is entirely sanctified. 

2. If sanctification is complete at conversion, then 
every Christian, to be truthful, should profess entire 
sanctification. 

3. If all who are converted are entirely sanctified, 
then all the directions in the word of God, to seek holi- 
ness, sanctification, or perfect love ; are given exclusively 
to sinners. 



28 PERFECT LOVE. 

4. If sanctification is complete at justification, then 
converts are not to seek for any further cleansing. 

5. If sanctification is complete at justification, minis- 
ters have no right to urge Christians to " go on unto 
perfection," or to " cleanse themselves from all filthiness 
of the flesh and spirit, perfecting holiness in the fear of 
God." 

6. If justification and entire sanctification are insepa- 
rable, then all who feel the fruits of the flesh are in a 
state of condemnation. 

7. If a state of entire sanctiflcation is consistent with 
the struggles of pride, unbelief, impatience, jealousy, and 
anger (the common experience of newly justified be- 
lievers), must we not infer that these must go with us to 
heaven? as it must be admitted that entire sanctification 
fits the soul for heaven. 

8. If sanctification is complete at conversion, then 
every man who is not entirely sanctified is a child of 
the devil. 

9. If entire sanctification is complete at justification, 
it is so in opposition to the experience of the whole 
Church of God, and, with slight exceptions, the whole 
Christian world have been seriously mistaken during 
two thousand years. 

10. If all that are regenerate are wholly sanctified, 
then, whoever is convicted for full salvation, and groan- 
ing after it, is at once to infer that he was never con- 
verted, or that he is now backslidden. Thus would this 
heresy, if received, perplex and harass with perpetual 
difficulties and discouragements the very members of 
the church who are most deeply concerned to possess all 
the mind that was in Christ. 

A system involving such difficulties can not be re- 
ceived as the truth of God, and should be regarded as 
anti- scriptural, and avoided as dangerous heresy. 



REGENERATION AND SANCTIFICATION. 29 

16. If regeneration is partial and not entire sanctifica- 
tion, where is the limit? 

Dr. G. D. Watson answers this question : — " The Scriptures 
teach that in conversion the believer is always sanctified or puri- 
fied back to the moral cleanness of infancy. This is the exact 
limit of partial sanctification, which is fixed by the Saviour 
himself. 'Except ye be converted and become as little children. 1 
Just as pardon removes all guilt resulting from actual transgres- 
sions, so ' the washing of regeneration ' removes all the impu- 
rity acquired by actual transgression. The removal of remain- 
ing original impurity is the work of entire sanctification." — 
Advocate of Holiness, September, 1879. 

Rev. B. W. Gorham : " The infant, and the man in a state of 
assured justification before God, are alike parties to the cove- 
nant of grace, which entitles them to holiness and heaven. 
Both are alike free from any voluntary antagonism to holiness ; 
and should death come suddenly to both, our covenant-keeping 
Lord will surely perfect that which is lacking in each, even in 
the very article of death." — God's Method with Man, p. 57. 

17. Does a state of justification involve a desire to be 
holy? 

It does. If a man is a Christian, and in a justified 
state, he has the heart of a child of God, and desires to 
render him a present, full, and unreserved obedience. This 
is implied in the very nature of true religion. A desire 
for holiness is a spontaneity of the regenerate heart, and 
the Christian who argues against holiness will get down 
on his knees and pray for a clean heart, — his regenerated 
heart getting the better of his head. 

Bishop Peck says : " Regeneration in its lowest state loves 
holiness, and pants to be filled with it." 

Mr. Caughey says : "A hearty desire for purity is the brightest 
gem that sparkles in real justification. If it be genuine, this 
desire is always attached to it — as weight to lead, as heat to 
fire, as fragrance to the rose, as greenness to a healthy leaf — in- 
separable." 



30 PERFECT LOVE. 



SECTION V. 

THE TIME BETWEEN REGENERATION AND ENTIRE 
SANCTIFICATION. 

18. How soon after regeneration may the soul be entirely 
sanctified ? 

1. There is no time stated in the Scriptures which 
must elapse after conversion before the soul can be en- 
tirely sanctified. The only prerequisite to the seeking 
of holiness is the justified and regenerate state. Even 
"babes in Christ" are exhorted " to go on unto perfec- 
tion ; " and all believers are included in the command, 
" Be ye holy, for I am holy." The declaration, " It is 
the will of God, even your sanctification," is true of 
every believer, and was originally addressed to heathen 
converts who were but babes in Christ. " To-day," the 
present time, is the voice of both the Law and of the 
Gospel in regard to our sanctification. It is the duty 
and privilege of all believers to have hearts cleansed 
from sin, and filled with love at once. 

2. When first converted, we should press on into this 
goodly land which flows with milk and honey. When 
the kingdom of God is first set up in our hearts, the 
course is short, the difficulties are comparatively few, 
and we can not be too early y or too much in earnest, 
seeking purity. 

3. Ancient Canaan was a type of gospel privilege, and 
is frequently used in the Scriptures to illustrate truth and 
duty. As entire holiness is the objective point in the 
whole Christian system ; so Canaan was the objective 



REGENERATION AND SANCTIFICATION. 31 

point to the Israelites when they left Egypt. After they 
left Horeb, on the shores of the Red Sea, they consumed 
only eleven days in reaching the borders of Canaan, in 
sight of the beautiful hills of that goodly land. Joshua, 
the faithful servant of God, seeing their privilege and 
duty, said to them : " Let us go up at once, and possess 
it : for we are well able to overcome it." But the unbe- 
lieving Israelites remained forty years in the wilderness, 
with all their disabilities and sorrows, when they might 
have entered their long promised Canaan in less than a 
month. 

Are there not ten times six hundred thousand in the 
Christian Church to-day who ought to pass over at once 
into the Canaan of perfect love? And some of these, 
we fear, have been more than forty years in the ivilder- 
ness. 

Pray, dear reader, that the Lord may raise up a thou- 
sand Calebs and Joshuas to lead the people into the 
green pastures of our spiritual Canaan. 

This question is of such importance, we will give sev- 
eral authorities upon it. 

Rev. John Wesley says : " I have been lately thinking a good 
deal on one point, wherein, perhaps, we have all been wanting. 
We have not made it a rule, as soon as ever persons are justified. 
to remind them of ' going on unto perfection.' Whereas this 

IS THE VERY TIME PREFERABLE TO ALL OTHERS. They have 

then the simplicity of little children ; and they are fervent in 
spirit, ready to cut off a right hand or pluck out the right eye. 
But if we once suffer this fervor to subside, we shall find it hard 
enough to bring them again even to this point." — Letter to 
TJiomas Rankin. 

" Every one, though born of God in an instant, yea, and sanc- 
tified in an instant, yet undoubtedly grows, by slow degrees, 
both after the former and the latter change. But it does not 
follow from thence that there may be a considerable tract of time 
between the one and the other. A year or a month is the same 



32 PERFECT LOVE. 

with God as a thousand. It is therefore our duty to pray and 
look for full salvation every day, every hour, every moment, with- 
out waiting until we have either done or suffered more." — Vol. 
vi. p. 764. 

" Many at Macclesfield believed that the blood of Christ had 
cleansed them from all sin. I spoke to these forty in all one by 
one. Some of them said they received that blessing ten days, 
some seven, some four, some three days, after they found peace 
with God, and two of them the next day." — Vol. iv. p. 135. 

" With God one day is as a thousand years. It plainly fol- 
lows that the quantity of time is nothing to him. Centuries, 
years, months, days, hours, and moments are exactly the same. 
Consequently he can as well sanctify in a day after we are justi- 
fied, as a hundred years. There is no difference at all, unless we 
suppose him to be such a one as ourselves. Accordingly, we 
see, in fact, that some of the most unquestionable witnesses of 
sanctifying grace were sanctified within a few days after they 
were justified." No wonder that he exclaims, " Oh, why do we 
not encourage all to expect this blessing every hour from the 
moment they are justified?" — Vol. iv. p. 451. 

Mr. Wesley wrote to Freeborn Garrettson in 1785 : " It will 
be well, as soon as any seekers find peace with God, to exhort 
them to go on unto perfection." 

Bishop Peck says : " There is surely no time fixed in the 
Scriptures which must elapse before the work can be accom- 
plished. The Saviour prays for his disciples, ' Sanctify them 
through thy truth,' assuming that they were all at that time 
eligible to this great blessing. . . . Indeed, there has been such 
variety in the periods of entire sanctification as to show clearly 
that no specific time must elapse before the converted man may 
enter into the rest of perfect love." — Central Idea, p. 110. 

President Mahan says: " This is the very sentiment which is 
invariably impressed by the Spirit of God upon the young con- 
vert in the warmth of his early love." 

Rev. Luther Lee says : " This progressive work may be cut 
short and finished at any moment, when the intelligence clearly 
comprehends the defects of the present state, and faith, compre- 



REGENERATION AND SANCTIFICATION 33 

hending the power and willingness of God to sanctify us wholly, 
and do it now, is exercised." — Theology, p. 214. 

" We are generally inclined to the opinion," says Rev. J. S. 
Inskip, " that between our justification and sanctification there 
must necessarily be an extended period of many months or 
years, or well-nigh a lifetime. This is a most grievous error." — 
Methods of Promoting Perfect Love, p. 14. 

Rev. Asa Kent, late of the Providence Conference, says : 
" Fifty and sixty years ago, young converts were exhorted to im- 
prove their ' first love,' while their hearts were warm, in seeking 
for full sanctification ; that this would prevent their backsliding, 
and secure a permanent peace within. Before I had been in 
society one year, my soul hungered and thirsted after a clean 
heart, and I was resolved never to rest without it." — Article in 
Guide, 1858. 

The Bible says: " Now is the accepted time, now; is 
the day of salvation.' 7 The command, " Be ye holy," is 
in the present tense, and binding upon all believers, . 
without regard to the length of time since their conver- 
sion. Paul wrote to heathen converts in the city of Thes- 
salonica, not more than six months old ; " This is the will 
of God, even your sanctification." Any delay of entire 
sanctification beyond the period necessary to acquire a 
knowledge of its necessity, its nature, and the conditions 
of its attainment, is justly chargeable upon ourselves. 

To hasten over into the spiritual Canaan of perfect 
love is among the first lessons of the Holy Spirit given 
the young convert. 
3 



34 PEBFECT LOVE. 



SECTION VI. 
THE NATURE OF CHRISTIAN PERFECTION. 

19. What is entire sanctification or CJiristian perfec- 
tion ? 

Negatively, it is that state of grace which excludes all 
sin from the heart. Positively, it is the possession of 
pure love to God. " Blessed are the pure in heart." 
" The blood of Jesus Christ, his Son, cleanseth us from all 
sin." " Love is the fulfilling of the law." " The end of 
the commandment is love out of a pure heart." In the 
grace of justification, sins, as acts of transgression, are 
pardoned. In the grace of sanctification, sin, as a malady, 
is removed, so that the heart is pure. In the nature of 
the case, the eradication of sin in principle from the 
human heart completes the Christian character. When 
guilt is forgiven in justification, and all pollution is re- 
moved in entire sanctification, so that grace possesses 
the heart and nothing contrary to grace, then the moral 
condition is reached to which the Scriptures give the 
name of perfection, or entire sanctification. Though the 
leading writers of our Church define this gracious state 
in different phraseology, there is an essential agreement 
among them; their disagreements are more in infelicities 
of expression than in real differences, and more specula- 
tive than fundamental. Their essential agreement will 
be seen in the following quotations : 

1. Mr. Wesley says : " Both my brother [Charles Wesley] 
and I maintain, that Christian perfection is that love of God and 
our neighbor which implies deliverance from all sin." 



NATURE OF CHRISTIAN PERFECTION. 35 

" It is the loving God with all our heart, mind, soul, and 
strength. This implies that no wrong temper, none contrary 
to love, remains in the soul ; and that all the thoughts, words, 
and actions are governed by pure love." — Vol. vi. p. 500. 

" It is nothing higher, and nothing lower than this — the pure 
love of God and man. It is love governing tiie heart and life, 
running through all our tempers, Avords, and actions/' — Vol. vi. 
p. 502. — "Certainly, sanctification (in the proper sense) is an 
instantaneous deliverance from all sin." — Vol. vii. p. 717. 

2. Rev. John Fletcher says : " It is the pure love of God and 
man shed abroad in a faithful believers heart by the Holy Ghost 
given unto him, to cleanse him, and to keep him clean, ' from all 
the filthiness of the flesh and spirit,' and to enable him to ' fulfill 
the law of Christ,' according to the talents he is intrusted with, 
and the circumstances in which he is placed in this world." — 
Last Check, p. 567. 

3. Dr. A. Clarke : " What, then, is this complete sanctifica- 
tion ? It is the cleansing of the blood, that has not been 
cleansed ; it is washing the soul of a true believer from the re- 
mains of sin" — Clarke's Theology, p. 206. 

4. Rev. Richard Watson says : " We have already spoken of 
justification, adoption, regeneration, and the witness of the 
Holy Spirit, and we proceed to another as distinctly marked, 
and as graciously promised in the Holy Scriptures. This is the 
entire sanctification, or the perfected holiness of believers." . . . 
" Happily for us, a subject of so great importance is not involved 
in obscurity. ." 

The reader will note the declaration of Mr. Watson, 
that this subject " is not involved in obscurity." 

Of the nature and extent of Christian purity, Mr. Watson 
says : " By which can only be meant our complete deliverance 
from all spiritual pollution, all inward depravation of the heart, 
as well as that which, expressing itself outwardly by the indul- 
gence of the senses, is called 'filthiness of the flesh.'" — Insti- 
tutes, vol. ii. p. 450. 

5. Rev. Joseph Benson : "To sanctify you wholly is to com- 



36 PEBFECT LOVE. 

plete the work of purification and renovation begun in your re- 
generation." — Com. i Thess. v. 23. 

6. Bishop Hedding says : " The degree of original sin which 
remains in some believers, though not a transgression of a known 
law, is nevertheless sin, and must be removed before one goes to 
heaven, and the removal of this evil is what we mean by full 
sanctification." " Regeneration is the beginning of purification. 
Entire sanctification is finishing that work." — Sermon. 

7. Dr. George Peck says : " By being saved from all sin in the 
present life, we mean being saved, first, from all outward sin — 
all violations of the requirements of the law of love which relate 
to our outward conduct ; and, secondly, from all inward sin — 
all violations of the law of love which relate to the intellect, the 
sensibilities, and the will." — Christian Perfection, p. 65. 

8. Rev. Luther Lee says: " Sanctification is that renewal of 
our fallen nature by the Holy Ghost, received through faith in 
Jesus Christ, whose blood of atonement has power to cleanse 
from all sin ; whereby we are not only delivered from the guilt 
of sin, which is justification, but are washed entirely from its pol- 
lution, freed from its power, and are enabled, through grace, to 
love God with all our hearts, and to walk in his holy command- 
ments blameless." — Theology, p. 211. 

9. Bishop Foster says of the person entirely sanctified, that 
he is in — "a state in which he will be entirely free from sin, 
properly so called, both inward and outward." " The process 
of this work is in this order : beginning with pardon, by which 
one aspect of sin, that is actual guilt, is wholly removed, and 
proceeding in regeneration, by which another kind of sin, that 
is depravity, is in part removed, terminating with entire sanctifi- 
cation, by which the remainder of the second kind, or depravity, 
is entirely removed." — Christian Purity, p. 122. 

This statement of Bishop Foster is most admirably- 
expressed, and presents the truth with much clearness. 
Regeneration removes some sin or pollution, and entire 
sanctification removes the corruption which remains after 
regeneration. This will be seen, from the authorities 
given, to be the Wesleyan idea of entire sanctification. 



NATURE OF CHRISTIAN PERFECTION. 37 

10. Bishop J. T. Peck: " In the merely justified state we are 
not entirely pure. . . . But in the work of entire sanctification, 
these impurities are all washed away, so that we are wholly saved 
from sin, from its inward pollution." — Central Idea, p. 52. 

11. Dr. John Dempster, in an admirable sermon on Christian 
Perfection, before the Biblical Institute, said : " Do you then 
demand an exact expression of the difference ? It is this : the 
one (regeneration) admits of controlled tendencies to sin, the 
other (entire sanctification) extirpates those tendencies. That is, 
the merely regenerate has remaining impurity ; the fully sancti- 
fied has none." 

12. Bishop D. W. Clarke : " Entire sanctification implies an 
entire cleansing of the soul from its moral defilement, and the 
plenary endowment of it with all the graces of the Spirit of 
God." — Beauty of Holiness, May, 1857. 

13. Binney's Theological Compend defines holiness as — "That 
participation of the Divine Nature, which excludes all original 
depravity, or inbred sin, from the heart." . . . " Entire sanctifi- 
cation is that act of the Holy Ghost whereby the justified soul is 
made holy." 

14. Bishop Simpson says : " Christian Perfection is a term 
used by Methodists to denote a state of grace implying purity of 
heart, or a heart cleansed from all sin." ..." Sanctification is 
that act of the Holy Ghost whereby the justified man is made 
holy." — Encyclopedia of Methodism. 

15. Rev. B. W. Gorham : " Entire sanctification is the com- 
plete purification of the heart, resulting, through the blood of 
Jesus Christ, from the pervading presence and governing power 
of the Holy Spirit, continually possessing and occupying the 
nature, and subduing all things therein unto himself." — God's 
Method with Man, p. 170. 

16. The German United Brethren Church say: " By perfect 
holiness we understand the separation and purification from all 
inhering sin, after regeneration, by the blood of Jesus Christ, the 
Son of God ; and the filling of the heart with the love of God 
by the Holy Ghost." 



38 PERFECT LOVE. 

17. Rev. Wm. McDonald says : " It is the removal from our 
moral natures, through faith in Christ, all sinful desires and tem- 
pers, — all pride, anger, envy, unbelief, and love of the world; 
and the possession in these purified natures of the unmixed graces 
of faith, humility, resignation, patience, meekness, self-denial, 
and love." — Scriptural Views, p. 23. 

18. Noah Webster defines sanctification — "The act of mak- 
ing holy, .... the state of being thus purified or sanctified."' 
" To sanctify, in a general sense, is to cleanse, purify, or make 
holy, . . . to cleanse from corruption, to purify from sin." 

19. The Methodist Catechism says : " Sanctification is that 
act of divine grace whereby we are made holy. " This definition 
follows that of regeneration. Catechism No. III. is more ex- 
plicit : — " What is entire sanctification ? " " The state of being 
entirely cleansed from sin, so as to love God with all our heart 
and mind and strength." 

It has been asserted that there is much disagreement 
and confusion id the teaching of the Church in this 
regard, and that a new formula of this doctrine is needed. 
The foregoing quotations from our chief writers show 
how completely they agree with each other. If desired, 
this list might be greatly extended, and an equal accord 
shown respecting the essential particulars of the doc- 
trine. 

It cannot be shown that there is more disagreement 
among our ministers concerning sanctification, if as 
much, as in regard to the atonement, the resurrection, 
and other items of doctrine. 

That there are a few ministers in the Methodist Church 
who teach anti-Wesleyan and unscriptural views, we 
admit, and that many neglect to seek the experience, and 
therefore are not prepared to teach it as they ought, is 
both admitted and deplored. 

Methodist authorities are agreed in teaching: — 

1, That justification and regeneration are not identical 
with entire sanctification. 



NATURE OF CHRISTIAN PERFECTION. 89 

2. That entire sanctification is subsequent to regenera- 
tion, and in an important sense is an instantaneous work. 

3. That it is a supernatural, divine work, and is by 

faith. 

4. That negatively, it is freedom from all sin; and, 
positively, it is loving God with all the heart. 

5. That it is attested by the Holy Spirit, by conscious- 
ness, and by its fruits. 

6. That it is both the privilege and duty of ail believers 
to be entirely sanctified. 

Alike, they all discard absolute, angelic, or Adamic 
perfection, in the entirely sanctified believer. They 
alike denounce all perfection of degree or of maturity, 
of judgment or of knowledge, or any other perfection 
except that of love and moral purity. 

In these important items there is agreement among 
nearly all our chief ministers, and their disagreements 
are almost entirely in things more speculative than fun- 
damental. 

20. What is the distinction between regeneration and 
entire sanctification ? 

It is that of partial, and of complete purity. The Chris- 
tian who is but regenerated, is not cleansed from all 
indwelling sin, while the Christian who is entirely sanc- 
tified is entirely purified. Though regeneration and 
entire sanctification are of one nature, there is a distinc- 
tion. There is both a doctrinal and an experimental dif- 
ference ; the first preceding and falling below -the other, 
and there is a transition from one to the other. 

The first includes, in addition to imparted spiritual life, 
the commencement of purification ; the other is the pos- 
session of the same spiritual life with complete purification. 

The regenerate state and the fully sanctified state 
differ in moral quality ; grace and life in one case have 



40 PERFECT LOVE. 

antagonisms in the heart, — in the other they have none. 
The fi new life," or " new man/' exists in an uncleansed 
soul in the former case, and in a purified soul in the 
latter. In the regenerate there is the new life unto 
righteousness, but not the complete death unto sin. In the 
entirely sanctified, the new life with all the graces of 
the Spirit exist in & pure heart. 

1. Mr. Wesley says: "That believers are delivered from the 
guilt and poiuer of sin we allow ; that they are delivered from 
the being of it we deny. . . . Christ, indeed, can not reign 
where sin reigns ; neither will he dwell where sin is allowed. 
But he is and dwells in the heart of every believer who is fight- 
ing against all sin, although it be not yet purified. . . . Indeed 
this grand point, that there are two contrary principles in [un- 
sanctified] believers — nature and grace, the flesh and the spirit, 
— runs through all the Epistles of St. Paul, yea, through all the 
Holy Scriptures ; almost all the directions and exhortations 
therein are founded on this supposition, pointing at wrong 
tempers or practices in those who are notwithstanding acknowl- 
edged by the inspired writers to be believers." — Sermon on 
Sin in Believers. 

2. Bishop Hedding says : " The difference between a justi- 
fied soul who is not fully sanctified and one fully sanctified, I 
understand to be this : the first (if he does not backslide) is kept 
from voluntarily committing known sin, which is what is com- 
monly meant in the New Testament by committing sin. But he 
yet finds in himself the remains of inbred corruption, or original 
sin, such as pride, anger, envy, a feeling of hatred to an enemy, 
a rejoicing at a calamity which has fallen upon an enemy, &c. 
The second, or the person fully sanctified, is cleansed from all 
these inward involuntary sins." — Sermon before N. J. Con. 

3. Dr. Dempster says : " Do you, then, demand an exact 
expression of the difference ? It is this : the one admits of con- 
trolled tendencies to. sin, the other extirpates those tendencies. 
That is, the merely regenerate has remaining impurity ; the 
fully sanctified has none." — Sermon at Bib. Institute. 



NATURE OF CHRISTIAN PERFECTION. 41 

4. Rev. Richard Watson says : "In this regenerate state, 
the former corruptions of the heart may remain and strive for 
the mastery ; but that which characterizes and distinguishes it 
from the state of a penitent before justification, before he is in 
Christ, is, that they are not even his inward habit, and that 
they have no dominion." — Institutes, vol. ii. p. 450. 

5. Rev. Luther Lee says : " The power of sin is broken, the 
tyrant is dethroned, and his reign ceases in the soul at the mo- 
ment of regeneration ; yet sin is not so destroyed as not to leave 
his mark upon the soul, and even yet struggle for the mastery" 

"There is still a warfare within; — there will be found an 
opposing element in the sensibility of the soul, which, though it 
no longer controls the will, often rebels against it and refuses to 
obey it." ..." The will can and does resist them in a regener- 
ate state ; but it cannot silence them, renew, or change their 
direction by an act of volition." ..." These [propensities, pas- 
sions, appetites] belong to the soul, and must be brought into 
harmony with right and the sanctified will before the whole soul 
can be said to be sanctified or to be entirely consecrated to God. 
When this work is wrought, then the war within will cease." — 
Theology, pp. 212, 213. 

6. Rev. William McDonald says : 

1. "In regeneration, sin does not reign; in sanctification it 
does not exist. 

2. "In regeneration, sin is suspended; in sanctification it is 
destroyed. 

3. " In regeneration, irregular desires — anger, pride, unbelief, 
envy, &c. — are subdued ; in sanctification they are removed. 

4. " Regeneration is salvation from the voluntary commission 
of sin ; sanctification is salvation from the being of sin. 

5. " Regeneration is the old man bound ; sanctification is the 
old man cast out and spoiled of his goods. 

6. "Regeneration is sanctification begun; entire sanctifica- 
tion is the work completed." — N. Testament Standard, p. 123. 

21. Is there a difference between sin and depravity? 
There is, a very important difference. 



42 PERFECT LOVE. 

1. Sin is " the transgression of the law," and involves 
moral action, either by voluntary omission, or willful com- 
mission, and it always incurs guilt. 

2. Depravity is a state or condition, a defilement or 
perversity of spirit. It is developed in the soul, in incli- 
nations to sin, or in sinward tendencies. 

3. Sin, strictly speaking, is voluntary, and involves 
responsible action, and is a thing to be pardoned. 

4. Depravity is inborn, inherited, and inbred. It is 
derived from fallen Adam, and is augmented by actual 
sin. 

5. All sin involves guilt, depravity does not, unless it 
be assented to, yielded to, cherished, or its cure willfully 
neglected. 

6. Depravity is one of the results of sin, and it may 
have somewhat of the nature of sin, in the sense of being 
a disconformity or unliheness to God ; and it is in this 
sense that " all unrighteousness is sin." Depravity lacks 
the voluntary element of sin, hence it is not a thing to 
be pardoned, like sin proper, but is to be removed from 
the soul by cleansing or purgation. 

Regarding sin and depravity as the same, occasions 
much confusion on the subject of entire sanctification. 
Let it be borne in mind, the terms " inbred sin," " in- 
dwelling sin," and all others significant of inward pollu- 
tion, are not used by us as significant of sin in its proper 
sense, but as an inward corruption or defilement. 

" These [sin and depravity] are coupled together as though 
they were the same ; but they are not the same thing. The 
guilt is one thing, the "power another, and the being yet another. 
That believers are delivered from the guilt and power of sin we 
allow ; that they are delivered from the being of it we deny." — 
Wesley's Sermons, vol. i. p. 113. 

Bishop Foster says, sin and depravity " are distinct the one 
from the other : since the depravity may exist without the act, 



NATURE OF CHRISTIAN PERFECTION. 43 

and may be increased by the act, and the carnality may exist 
without the separate transgression to which it prompts, and is 
alleged to exist prior to the transgression." * . . " Sin com- 
mitted, and depravity felt, are very different; the one is an 
action, the other a state of the affections. The regenerate be- 
liever is saved from the one, and he has grace to enable him to 
have the victory over the other ; but the disposition itself, to 
some extent, remains, under the control of a stronger, gracious 
power implanted, but still making resistance, and indicating 
actual presence, and needing to he entirely sanctifedy — Chris- 
tian Purity, pp. Ill, 121. 

" Moral depravity," says ^Bishop Hamline, " is not in action 
or deed, but lies farther, back and deeper down in our 
nature, at the fountain-head of all activity and character. It is 
enmity to God, and like the fatal worm at the root of the vine, 
withers every green leaf." — Sermon on Depravity. 

Rev. Dr. Steele, in " Love Enthroned," says : " The spirit of 
sin, or inbred sin, technically called original sin, because it is 
inherited from Adam, is the state of heart out of which acts of 
sin either actually flow or tend to flow. Until this state is 
changed, the conquest of love over the soul is incomplete. Re- 
generation introduces a power which checks the outbreaking of 
original into actual sin, except occasional and almost involun- 
tary sallies in moments of weakness or unwatchfulness." — p. 37. 

22. Do those merely regenerated often think indwelling 
sin is destroyed ? 

They do; and this is frequently the case when the 
sonl is first converted. Not infrequent, the transition 
from nature to grace, from death to life, and from dark- 
ness to light, is so marked, and the love and gladness of 
the new-born soul is so overflowing, as for the time to 
make the impression the whole heart is cleansed. 

" How naturally do those who experience such a change 
[regeneration] imagine that all sin is gone, that it is entirely 
rooted out of their hearts, and has no more place therein ! How 
easily do they draw that inference, « I feel no sin, therefore I 



44 PERFECT LOVE. 

have none ; it does not stir, therefore it does not exist ; it has 
no motion, therefore it has no being ! ' But it is seldom long 
before they are undeceived, finding sin was only suspended not 
destroyed." — Wesley's Sermons, vol. i. p. 385. 

23. What is the cause of so much prejudice against the 
doctrine of entire Sanclification, and even of hostility to it ? 

1. The doctrine is misunderstood. Multitudes mis- 
apprehend its true nature. It is often taken to mean 
more than is intended, and more than is taught by the 
Church. There are thousands within the bosom of our 
church who are astonishingly ignorant of the doctrine as 
taught by our standards. In these days of newspapers 
and light literature which are flooding the land, every- 
thing else is read but the excellent works written on 
this subject. 

We think it a serious matter that our grand old reli- 
gious biographies, which formerly educated our people, 
such as Fletcher, Clark, Bramwell, Stoner, Carvosso, &c, 
are being very largely supplanted in our Sabbath schools 
by light and questionable literature. The valuable books 
published on this doctrine and experience are read by 
only a small part of the membership of the church. 

2. The doctrine and experience of entire sanctifica- 
tion has been prejudiced among common people by 
being frequently identified with culture, social refine- 
ment, and the highest finish ; then of course it can be 
possessed only by the few who have the time, the means, 
and the opportunity to obtain the highest development 
and brightest polish , and cultivation. This is an egregious 
blunder, contrary to the very genius of the gospel. 
The highest style of gospel salvation is adapted to the 
mass of humanity, the common people. A plowman 
may be entirely sanctified without becoming a polished 
scholar ; and a plain, godly mother may be free from all 



NATURE OF CHRISTIAN PERFECTION. 45 

sin, though she may know nothing of social refinement or 
literary cultivation. 

3. Many of our ministers are at fault in this matter, in 
not seeking this blessed experience themselves; for not 
studying and mastering the subject ; and for not preach- 
ing it more clearly, strongly, and explicitly to the people. 

4. Much of the prejudice and opposition to this doc- 
trine comes from remaining depravity in unsanctified 
believers. Indwelling sin is an antagonism to holiness, 
and, in so far as any Christian has inbred sin, he has 
within him opposition to holiness. Many, most, do not 
yield to it, but resist it, pray against it, and keep it 
under ; others, we are sorry to know, both in the minis- 
try and laity, yield to their depravity, and stand in op- 
position to God's work. 

24. Is Christian Perfection absolute perfection? 

It is not. We know of no writer who has ever taught 
any such perfection in man. God's moral perfections 
are like an infinite ocean, as boundless and fathomless 
as immensity. Up to this perfection neither man, nor 
angel, nor seraph can ever come. Between the highest 
degree of human perfection, and the perfection of God, 
there is the difference between the finite and the infinite. 
Absolute perfection belongs to God alone. In this sense, 
" there is none good but one, that is God." The highest, 
sweetest, and most lovely angel in Paradise is infinitely 
below absolute perfection. 

25. Is Christian perfection the same as Angelic perfec- 
tion ? 

It is not. Angels are a higher order of intelligences ; 
they are innocent and sirilessly pure. The fire of their 
love burns with an intensity, and their services are per- 
formed with a precision and rectitude not possible to 
mortals. In this world we must be content with Chris- 



46 PERFECT LOVE. 

tian perfection; when we reach heaven we shall be 
" equal unto the angels." Christian perfection or holi- 
ness is a perfection according to the capacity of a man, 
and not according to the capacity of an angel, or a glo- 
rified saint. 

26. Is Christian perfection synonymous with Adamic 
perfection ? 

It is not. There is a wide difference between a pure- 
hearted Christian saved by grace, and unfallen Adam in 
his Paradisiacal glory; a difference in range of powers, 
innocency, and grounds of justification. Adam was justi- 
fied by works, and was free from the broken powers, and 
infirmities of fallen human nature. 

Every creature of God may be perfect after its hind, 
and according to its degree. Angels, cherubim, and 
seraphim are all perfect, but their perfection falls infi- 
nitely below the absolute perfection of God. There is 
a gradation which belongs to all the works of God, and 
hence there are various sorts and degrees of perfection. 
Angels are perfect in their order and place ; they are 
perfect as angels, but imperfect in comparison with God. 
Each sphere of being has its normal limits ; God alone 
has absolute, infinite perfection; the angels have a per- 
fection of their own, above that of humanity ; fallen but 
regenerate and sanctified man has also his peculiar sphere 
in the mediatorial economy ; and the highest practicable 
rectitude, whatever it may be, is his perfection, and is 
Christian perfection. 

Christian perfection is a perfection of love, pure love 
in a fallen but purified soul. 

In the very nature of things, the term perfection is 
used in various senses, and must be limited and qualified 
when applied to any being but God ; and yet those who 
reject the doctrine of Christian perfection seem to affix 



NATURE OF CHRISTIAN PERFECTION. 47 

to the term but one single idea, and that the idea of 
absoluteness — implying absolute perfection. 

To apply absolute perfection, or angelic, or Adamic 
perfection, to the terms given in the Bible, significant of 
Christian perfection, which is a modified, relative perfec- 
tion, such as may be asserted of an entirely sanctified 
Christian, is as illogical as it is common among the oppo- 
nents of this doctrine. 

Mr. Wesley adopted the term perfection because he 
found it in the Scriptures; (see question 1;) he deemed 
St. Paul and St. John sufficient authorities for its use. 
The Christian world has also largely recognized the 
term in the writings of Clement, Macarius, Kempis, 
Fenelon, Lucus, and many other writers both Papal 
and Protestant. 

27. Do you teach a sinless perfection ? 

Our answer must be according to what is meant by 
" sinless perfection ; " which is a term we never use in 
teaching Christian perfection. 

1. If by sinless perfection be meant infallibility, or a 
state in which the soul cannot sin, we answer, No. We 
believe in no such perfection in this life ; and further, 
we know of no one who teaches any such thing, although 
it has been asserted over and over, thousands of times, 
by the opposers of Christian perfection. 

2. If by this term be meant, a perfect fulfillment of 
the Paradisiacal law of innocence, and freedom from all 
involuntary transgressions of the law of love, we answer, 
No. Mr. Wesley says : " Therefore sinless perfection is 
a phrase I never use, lest I should seem to contradict 
myself. I believe a person filled with the love of God 
is still liable to these involuntary transgressions. Such 
transgressions you may call sins, if you please ; I do not." 
Plain Account, p. 67. 



48 PERFECT LOVE. 

3. If by this phrase be meant, a, perfect observance 
of the evangelical law of love, so as to love God with all 
the heart, soul, and strength, we answer, by the grace 
of God, Yes. See Deut. xxx. 6. 

4. If it be meant a moral condition, in which the soul 
has no disposition to sin, and will not sin, and by the 
grace of God is kept from sinning, we answer Yes, to 
the glory and praise of God. 

5. If this question means, does God fully pardon all 
our sinful acts and absolve us from all guilt, and does He 
entirely cleanse the soul from a sinful state, so that it 
becomes pure, or entirely free from sinful proclivities, 
we answer, Yes. 

28. Does Christian Perfection exclude a need of the 
atonement ? 

No ; not for a moment. All Christian life is in Christ ; 
and is dependent upon Him, as the branch upon the 
vine. " I am the vine, ye are the branches. . . . Without 
me ye can do nothing." The pure in heart abide in 
Christ, by a continuous faith, which is the vital bond of 
union with him. Sever this connection, and the spiritual 
life of the soul ceases at once. Christ does not give life 
to the soul separate from, but in and with himself 

Purity of heart sharpens the spiritual vision and se- 
cures steady and unbroken reliance upon the atonement ; 
hence, those cleansed from all sin, in the fullest sense 
"live by faith on the Son of God." None see their need 
of the atonement so clearly, or feel their need of its 
merits so deeply, as the entirely sanctified. He, more 
than any other man, feels, — 

"Every moment, Lord, I need 
The merit of thy death." 

It requires the same power to sustain creation, it 
did to produce it ; so, it requires the same Jesus who 
cleansed the soul, to keep it clean. Cleansing grace is 



NATURE OF CHRISTIAN PERFECTION. 49 

keeping grace, and is retained, as it was obtained, by 
faith. In Christ they are, and in Christ they must abide. 
Their only danger is in apostasy. " According to your 
faith be it unto you," is the divine order in keeping as 
well as in receiving grace. "Who are kept by the power 
of God through faith unto salvation." 

Dr. Clarke observes : " What is it that cleanseth the soul and 
destroys sin ? Is it not the mighty power of the grace of God ? 
What is it that keeps the soul clean ? Is it not the same power 
dwelling in us ? No more can an eifect subsist without its 
cause, than a sanctified soul abide in holiness without the in- 
dwelling Sanctifier." — Clarke s Theology, p. 187. 

Mr. Fletcher says : "To say that the doctrine of Christian 
perfection supersedes the need of Christ's blood, is not less 
absurd than to assert that the perfection of navigation renders the 
great deep a useless reservoir of water." — Last Chech, p. 574. 

29. Wliat does the highest evangelical perfection include ? 

Under the economy of grace, the measure of man's 
responsibility and obedience is his actual ability, as a 
fallen and infirm being, and not the ability of an un- 
fallen being. The commands, " To love the Lord thy 
God with all thy heart," and to " Be perfect as your 
Father in heaven is perfect," are to be interpreted in 
harmony with this view ; the Father being the human 
standard only in 'purity or holiness , and not in range of 
powers or natural perfections. 

The highest evangelical perfection embraces two 
things : 

1st. A perfection of love, proportioned to the powers 
of each individual. 

2d. A steady progress in love harmonizing with our 
circumstances and increasing capacity and ability. 
Hence Christian perfection must be a relative and modi- 
fied perfection, proportioned to the individual capacity 
and strength of the Christian. 
4 



50 PERFECT LOVE. 

To love the Lord with all our heart, is to love him to 
the extent of the powers and capacity we actually pos- 
sess, no more, no less. To love him more than with all 
our heart — beyond our power and capacity — would be 
an absurdity ; and to love him less than to the extent of 
our capacity and powers, our actual ability, would be 
short of the divine requirement. 

Our Heavenly Father requires us to love him (with 
his assisting grace) as much as we can, to the extent of 
our actual ability. Perfect love is pure love filling the 
heart. That is all! 

" What doth the Lord thy God require of thee, but to 
fear the Lord thy God, and to walk in all his ways, and 
to love him, and to serve the Lord thy God, with all thy 
heart, and with all thy soul." Man, by the grace of God, 
can do as well as he can. a He that does as well as he 
can does well ; angels can do no better, and God requires 
no more." 

In many things, the whole is easier of accomplishment 
than a part. Total abstinence is easier to an inebriate 
than partial reformation. Walking uprightly is easier 
than walking bent over. Normal and full action is easier 
than abnormal and restrained action. To love God with 
all the heart, is easier than to love him with a divided 
heart. A divided service, as well as a half-hearted ser- 
vice, is always a difficult service. 

Let it be remembered, God does not require any more 
than we can actually do through grace. As we can give 
no more than our all, he requires no more. The divine 
requirement to love him with all our heart, is adapted to 
all periods and all intelligences ; it is a claim of both 
Testaments, and binding under all dispensations. 

If God requires according to what we have, and not 
according to what we have not, then all his requirements 
involve the practicability of their enjoined duties ; and 



NATURE OF CHRISTIAN PERFECTION. 51 

whatever lies beyond our assisted powers, can not be- 
come the contents of his command. That which we can 
not do, we cannot be under obligation to do, nor can we 
be blamed for not doing. It is an affirmation of reason, 
that responsibility is proportioned to ability, hence, the 
limit of duty is the limit of ability. To show that this is 
the correct view of this subject, we give a few learned 
authorities. 

1. The learned Limborch: "For as much as God requires 
that we should love, not above, but with all our strength, it is 
evident that nothing exceeding our abilities is required at our 
hands." — LimborcJis Theologia, Book v. chap. 25. 

2. The eloquent Episcopus, the successor of Arminius in the 
university of Leyden : " Whether a man, assisted by divine 
grace, can keep all the commands of God, even to a perfect ful- 
fillment, I indeed have no doubt. My reasons are these : 

(1) " God commands no other love than is rendered by the 
whole mind, the whole heart, and all the strength. 

(2) " God promises that he will circumcise the heart of his 
people, that they may love him with their whole heart and mind. 

(3) " God himself testifies, that there have been those who 
have kept all his commands all the days of their life with their 
whole mind and heart and strength, and this in the sight of God 
— as we read of Asa, 1 Kings xv. 14." — Peck's Christian 
Perfection, p. 134. 

3. Bishop Burnet on the thirty-nine articles says: " Christian 
perfection consists in this, that we love and fear God with all 
our heart. It is in this that true perfection consists." 

4. Bishop Jeremy Taylor : " That it is possible to love God 
with all the heart, is folly to deny. For he that saith he cannot 
do a thing with all his strength, that is that he cannot do what 
he can do, knows not what he saith ; and yet to do this is the 
highest measure and sublimity of perfection, and of keeping the 
commandments.' ' 

These authorities might be greatly extended, to show 
that Christian perfection is a perfection of love to God; 
in measure corresponding to the capacity of the soul. 



52 PERFECT LOVE. 

30. If the law is uncompromising in its claims, and the 
best Christians defective, because of powers enfeebled by the 
fall, hoiv can men be perfect ? 

Legal perfection is one thing, and evangelical Christian 
perfection is another. 

1. Under the evangelical law of grace, "Love is the 
fulfilling of the law." Although our powers are impaired 
by the fall, St. Paul says: " What the law could not do, 
in that it was weak through the flesh, God sending his 
own Son in the likeness of sinful flesh, and for sin con- 
demned sin in the flesh ; that the righteousness of the law 
might be fulfilled in us, who walk not after the flesh, but 
after the spirit/' 

The fulfillment of the law was epitomized by our 
Saviour, — " Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy strength, 
and thy neighbor as thyself; " and, " On these two hang 
all the law and the prophets." Grace to observe this is 
provided, and promised in the Old Testament, — "The 
Lord thy God will circumcise (purify) thine heart, and 
the heart of thy seed, to love the Lord thy God with 
all thine heart,- and with all thy soul, that thou may est 
live." (Deut. xxx. 6.) 

2. No one is responsible for a deficiency of capacity, 
or for enfeebled powers which his own agency had no 
part in bringing about. God is just, and never inflicts 
penalty on any one for deficiency of capacity or power 
for which they are not responsible ; nor does he require 
of any one services above what he can render by nat- 
ural or graciously acquired ability. " If there be first a 
willing mind, it is accepted according to that a man hath, 
and not according to that he hath not." 

3. God's plan of saving man is not by the law, not 
upon condition of faultless obedience to the law. We 
are saved " by grace through faith" The law is our 



NATURE OF CHRISTIAN PERFECTION. 53 

schoolmaster to bring us to Christ our Redeemer. 
Although the powers of the entirely sanctified are less 
than those of primitive man, having been impaired by 
the fall of Adam, and of necessity less than the law re- 
quires, yet he is accepted for Christ's sake ; he always 
needing and always having, the merit of his death. He, 
the second Adam, is "the end of the law for righteous- 
ness to every one that believeth." The entirely sancti- 
fied Christian is " complete in him," not only in respect 
to inward purity, but also in his relations to the law. 
His merit pardons, his blood cleanses, and his atonement 
and intercession magnify the law, and answer as an 
equivalent to our unavoidable defects and deficiencies. 

31. Is personal holiness imparted or imputed by Christ? 

We know of no imputed holiness. Christ imparts 
and never imputes holiness. His righteousness never 
covers up a corrupt heart. He never apologizes for sin, 
nor throws a mantle over it. It is to be feared, many 
who are living in sin are cherishing the delusion that 
they " are complete in Christ,'' through an imaginary im- 
puted holiness, while they fail to seek personal righteous- 
ness in his cleansing blood. It is a pernicious Antino- 
mian heresy to trust in Christ's imputed righteousness 
instead of seeking and receiving personal redemption 
through his blood. We must be made " partakers of his 
holiness." No man is saved by the credit of Christ's 
holiness, without personal holiness begotten in him by 
Christ ; and Christ never accounts his people holy in law 
before he makes them holy in fact. 

Holiness in man, wrought by the grace and power of 
Christ, is precisely the same as holiness in God. The 
same in hind — the one is original, and the other is 
derived and inwrought by the Holy Ghost. " Be ye holy, 
for I am holy." God is both the model and source of all 
holiness. 



54 PERFECT LOVE. 

Our perfection is in Christ, as the perfection of the 
branch is in the vine. Grace is derived from Christ only 
by a union with him, as the branch to the vine. " Christ 
in you the hope of glory," — dwelling in us by the Holy 
Spirit, and sanctifying us by his blood. Christ atones, 
intercedes, and procures blessings for us, and of God is 
made unto us " wisdom, righteousness, sanctification, and 
redemption." Our holiness is no more confined to the 
person of Christ, than a sick person's health is to the 
physician who cures him ; or than a starving beggar is 
full fed in the benefactor who supplies his wants. 
Through the blood, merit, and work of Christ the fully 
saved soul has personal sanctification, and is made holy. 

Rev. Albert Barnes says : "By him we are sanctified, or made 
holy. This does not mean, that his personal holiness is reck- 
oned to us, but that by his work applied to our hearts, we become 
personally sanctified or holy." — Notes i Cor. i. 30. 

32. Is repression entire sanctification ? 

It is not. Inward repression is not inward purity. 

1. The justified and regenerate state holds in subjec- 
tion remaining depravity, so that it does not reign. Of 
the justified believer Mr. Wesley says : " He has power, 
both over outward and inward sin, even from the moment 
he is justified." — Vol. i. p. 109. 

2. Choking down and repressing indwelling sin, is not 
the process of cleansing the heart. " Wash me, and I 
shall be whiter than snow." Repression is not washing. 
The inward impurities repressed in regeneration, are re- 
moved by entire sanctification. 

3. Repressive power is nowhere ascribed to the blood 
of Christ, but purgative, cleansing efficacy. Entire sanc- 
tification is carnal nature eradicated, destroyed, extermi- 
nated, and not repressed. The Divine method of dealing 
with sin is by extermination, and not by repression. All 
must see that the extirpation of spiritual pollution, and 



NATURE OF CHRISTIAN PERFECTION. 55 

not its repression, is scriptural, is Wesleyan, and is a mat- 
ter of experience. 

Dr. George Peck says : " Sanctification, in its earliest stages 
(in regeneration), implies the subjugation of the body of sin ; and 
complete sanctification implies its entire destruction." — Christian 
Perfection, p. 35. 

* 4. Holiness is the same in hind in man that it is in 
God ; and certainly there is nothing morally wrong re- 
pressed in God. Holiness is unmingled purity. Entire 
sanctification is the cleansing of the soul, from all those 
things repressed in the partially purified heart, so that 
there is nothing wrong within to be repressed. 

33. Does Christian Perfection exclude growth in grace ? 
By no means. The pure in heart grow faster than any 

others. We believe in no state of grace excluding pro- 
gression, either in this world or in heaven, but expect to 
grow with increasing rapidity forever. It is the same 
with the soul wholly sanctified as with the merely re- 
generate : it must progress in order to retain the favor 
of God and the grace possessed. Here many of both 
classes have fallen. 

There is no standing still in a religious life, nor in a sin- 
ful life. We must either progress or regress. If living 
according to our light and duty, we are growing, no 
matter what our gracious state may be, or however 
largely we may have partaken of the Holy Spirit, — if 
neglecting present duty, we are backsliding, whatever 
our attainments mav have been. 

34. Can holiness be retained without growing in grace ? 
It can only be retained by a steady progress in the 

divine life. The conditions of obtaining holiness and of 
retaining it are the same ; and the conditions of obtain- 
ing and retaining it are those by which the soul is to 
grow and mature in holiness. Hence a violation of the 



56 PERFECT LOVE. 

conditions of increase and growth in holiness forfeits 
the state of holiness itself. 

Again, our capacities and powers are improvable and 
expansive, and we must proportionately grow in holiness 
or incur guilt and fall from grace. 

35. How can holiness be perfect and yet progressive? 
Perfection in quality does not exclude increase m 

quantity. Beyond entire sanctification there is no in- 
crease in purity, as that which is pure cannot be more 
than pure ; but there may be unlimited increase in expan- 
sion and quantity. 

After love is made perfect, it may abound more and 
yet more. Holiness in the entirely sanctified soul is ex- 
clusive, and is perfect in kind or in quality, but is limited 
in degree or quantity. The capacities of the soul are 
expansive and progressive, and holiness in measure can 
increase corresponding to increasing capacity. Faith, 
love, humility, and patience, may be perfect in kind, and 
yet increase in volume and power, or in measure harmo- 
nizing with increasing capacity. A tree may be perfectly 
sound, healthy, and vigorous in its branches, leaves, and" 
fruit, and yet year by year increase perpetually its ca- 
pacity and fruitfulness. Analogous to this is a wicked 
life. The Church has always held the doctrine of total 
depravity, and yet believed in acquired depravity, and in 
aggressive depravity. 

36. Where is growth in grace to be chiefly ? 

. Subsequent to entire sanctification. A vast majority 
of church-members appear to think, between regenera- 
tion and entire sanctification must be a lifetime of 
growth in grace. This is a serious mistake, and we fear 
has overthrown millions. It is unscriptural to teach 
growth as a substitute for cleansing. Entire sanctifica- 
tion is the divine preparation of heart for the growth or 



NATURE OF CHRISTIAN PERFECTION. 57 

development of all the fruit and graces of the Holy 
Spirit. (Eph. iv. 12, 16. See question 37.) 

Mr. Wesley says : " One perfected in love may grow in grace 
far swifter than he did before." — Plain Account, p. 167. 

37. Why can a soul entirely sanctified grow in grace 
more rapidly than others? 

Holiness does not put a finality to anything within us, 
except to the existence and practice of sin ; and the 
soul, perfect in love, can grow faster than others, — 

1. Because all the internal antagonisms of growth are 
excluded from the heart. Indwelling sin is the greatest 
hindrance to growth in grace. When this evil principle 
is destroyed, with all its real, living, stirring, inward 
evils, the chief hindrance to our growth is removed. 
When the weeds in a garden are exterminated, the vege- 
tables will grow the more rapidly. 

2. Because the purified heart has stronger faith, clearer 
light, is nearer the fountain, and dwells in a purer at- 
mosphere than before it was cleansed. 

3. Because after the Holy Ghost has cleansed the 
heart, He has a better chance than before to enlighten, 
enrich, adorn, and renew it, with more and more of love 
and 'power. The cleansing blood having removed all the 
interior obstructions to the Holy Spirit's most gracious 
operations, affords more room for the Christian graces 
to grow and flourish. 

4. Because the death of sin gives free scope to the 
life of righteousness. The purified heart is a pure moral 
soil, where the plants of righteousness, the graces of the 
spirit, have an unobstructed growth. In the very nature 
of the case, in the pure heart, the Christian virtues are 
less impeded, and their growth more rapid, uniform, and 
solid. 

It should be borne in mind that growth in grace ap- 



58 PERFECT LOVE. 

pertains to the positive in Christian life, to the graces of 
the Spirit, and is not a process of separating sin from the 
soul either before or after entire sanctification. There 
is no growing out of sin from the vicious to the virtuous, 
or from defilement to purity. Growth in a Christian has 
respect to the expansion and development of the moral 
features or virtues of the life in Christ. 

5. Because the powers and capacities of the entirely 
sanctified soul increase and expand more rapidly than 
before, and with this increasing capacity there is a cor- 
responding increase in the volume and power of the 
graces of the Spirit. Indwelling sin degenerates, blinds, 
cripples, and enervates the soul, while holiness quickens, 
invigorates, and secures the best possible foundation for 
its expansion and development. 

6. Because it perfects the conditions of the most 
thrifty and symmetrical growth possible in this life. 
Holiness is spiritual health. " By his stripes we are 
healed. 11 All disease and deformity obstruct growth, 
while health is its most essential condition. A child in 
perfect health will grow in stature and strength more 
rapidly than if possessed of some constitutional disease. 

Grace has the best possible chance in an entirely 
sanctified soul to achieve its grandest results. The 
very conditions of retaining purity are the precise con- 
ditions of the most rapid, healthful, and beautiful growth 
in love, knowledge, and holiness. 

1. "When the embarrassments are thus removed out of the 
soul itself," says Dr. Luther Lee, " progress will be more rapid, 
every virtue may increase in strength and brightness." — Lee's 
Theology, p. 25. 

2. The holy Fletcher says : "A perfect Christian grows far 
more than a feeble believer, whose growth is still obstructed by 
the shady thorns of sin, and by the draining suckers of iniquity." 
Last Check, p. 499. 



NATURE OF CHRISTIAN PERFECTION. 59 

3. " It is only when all sin is cleansed from the heart," says 
Dr. F. G. Hibbard, " when the whole desire centers on God, 
and the whole consent of the will embraces each and every com- 
mand of God — that the virtues of Christ or the graces of the 
Spirit can grow with unimpeded pi-ogress" — N. C. Advocate. 

4. " When inbred sin is destroyed there can be no increase 
of purity, but there may be an eternal increase in love, and in 
all the fruits of the Spirit." — Binneys Theological Compend. 

5. Bishop Hamline says : " The heart may be cleansed from 
all sin, while our graces are immature, and the cleansing is a 
preparation for their unembarrassed and rapid growth." — Ser- 
mon, Beauty of Holiness, 1862. 

38. Do the graces of the Spirit exist in the entirely sanc- 
tified soul without alloy ? 

They do. In the entirely sanctified they are perfect 
in quality, but are limited in degree. In the merely 
regenerate all the graces of the Spirit numerically exist, 
but they have more or less antagonism in the soul, in 
the risings, and perverse inclination of carnal nature. 
After the heart is cleansed these virtues are exclusive, 
and exist in simplicity, and are perfect in quality. 

In the coal regions of Wyoming Valley there are two 
principal veins of anthracite coal, which happily illustrate 
this subject. These veins of coal lie one above the 
other, extending under that far-famed valley from moun- 
tain to mountain. The coal is exactly the same in each 
of these veins, yet in one vein it is mixed with slate, and 
in the other it is all pure coal. In the first and upper 
vein, while there is a great preponderance of coal, there 
are little seams of slate running all through the coal. 

Thus in the merely regenerate heart, while there is a 
preponderance of grace and a controlling force of love, 
there are the remains of carnal nature (the little seams 
of slate), or the rudiments of sin. 

Deeper down (please note the direction) in that beau- 



60 PERFECT LOVE. 

tiful valley, below the upper vein, is the big Baltimore 
vein — the second vein ; this is twenty-eight feet thick, 
all pure, solid coal, without a single seam of slate. 

In like manner, in Christian experience, under the 
cleansing power of Christ, and deeper down than regen- 
eration, is the pure love of God, reigning alone in the 
heart. 

Bishop Foster says : " These graces will exist in the sancti- 
fied soul without alloy, without mixture, in simplicity. There is 
nothing therein contrary to them, and they exist in measure cor- 
responding to the present capacity of the soul possessing them." 
Christian Purity, p. 57. 

39. Are there two hinds of religious life? 

There are not. There is but one kind of spiritual life, 
strictly speaking. That life, though divinely imparted, 
may exist in a partially purified heart, or in one entirely 
purified. The merely regenerate is possessed of both 
grace and inbred sin. Please note, however, these have 
existence in the same heart without forming a combina- 
tion or composition, being opposed to each other, and pos- 
sessed of no affiliation. There is no such commingling 
of grace and indwelling sin as to make an adulterated 
holiness. An adulterated holiness is an absurdity, a con- 
tradiction. Holiness is holiness. 

Partly holy, and partly unholy, as, in a sense, is the 
case with the merely regenerate, does by no means im- 
ply a homogeneous character combining and assimilating 
into a common nature the elements of both holiness and 
inbred sin. 

The mixed moral state of the partially purified heart 
is very different from this. Their existence in the 
human soul at the same time implies no friendship or 
partnership in any sense. They are distinct in nature 
and tendency, and are at war with each other. They 
"are contrary the one to the other," — eternal antago- 



NATURE OF CHRISTIAN PERFECTION. 61 

nisms, and irreconcilable enemies. The apostle refers to 
this contrariety and antagonism in Galatians : " For the 
flesh lusteth against the spirit, and the spirit against the 
flesh, and these are contrary the one to the other.' 7 

40. Does Christian perfection exclude a liability to 
temptation ? 

It does not. Adam and Eve were tempted in Eden. 
Our Saviour was tempted. Temptation does not imply 
any necessity to sin, nor necessarily any tendency in the 
mind to sin. The fact that a man is tempted is no proof 
that he is sinful or inclined to sin. An unfelt trial is 
no trial, and pain of mind, in itself, is no more sin than 
pain of body. Even Jesus "suffered being tempted," 
(Heb. ii. 18). If temptation is incompatible with 
holiness, then He was unholy. He had a long and bitter 
siege of temptation during forty days in the wilderness. 
He was tempted even to kneel down and worship the 
devil. He was " in all points tempted like as we are, yet 
without sin." If temptation is inconsistent with holiness, 
then Adam and Eve were unholy before their fall. A 
liability to temptation is an unchangeable condition of 
probation. So long as we are in the world, so long as 
Satan goeth about as a roaring lion seeking whom he 
may devour, so long as we have five senses which come 
in contact with a world abounding with evil, we may ex- 
pect to be tempted. It is no sin to be tempted, provided 
proper caution has been used to avoid the occasions of 
temptation. 

41. Are the temptations of the entirely sanctified soul 
the same as those of persons merely regenerated ? 

While they are essentially the same, yet the tempta- 
tions of each are peculiar to themselves. The tempta- 
tions of the entirely sanctified are usually sharper and 
shorter than others. They are also entirely from without. 



* 



62 PERFECT LOVE. 

there being no foes within a sanctified heart ; all is peace- 
ful, friendly, and right there. The temptations of a sanc- 
tified soul find no favorable response from within, while 
those of the unsanctified do, more or less. In the one 
case, temptations find corrupt inclinations in the heart in 
their favor ; in the other they find none. An entirely 
sanctified soul is tempted just as others are from without, 
and while his temptations tend in common with the temp- 
tations of those not entirely sanctified, to the excitement 
of desires, he does not allow them to take hold of the 
desires. His heart is in a moral condition where he ar- 
rests them at this point, and successfully repels them. 
He may be tempted as much intellectually, but certainly 
not so much sensitively, as his passions and appetites are 
pervaded and purified by the presence and power of the 
divine spirit, and the inward tendency is towards God. 
In the one case temptation finds no inward sympathy, or 
tendency to evil ; in the other it may find more or less of 
desire or inclination to side with it. An inclination to 
side with temptation, if known to be an evil, or tempta- 
tion, is evidence of indwelling sin, "as that is the princi- 
pal way depravity is manifest — in wrong leanings or sin- 
ivard inclinations. 

Wrong tendencies are the expression of a back-lying 
corrupt state, and when this corruption is cleansed away, 
the tendency ceases. 

Dr. G. Peck says : " The great difference between the tempta- 
tions of those who are entirely sanctified and those who are not, 
is, that the temptation coming into contact with the latter, often 
stirs the sediment of corruption ; while assaulting with equal vio- 
lence the former, it meets with uniform resistance, and leaves no 
trace behind hut an increase of moral power and the fruits of a 
new triumph." — Christian Perfection, p. 433. 

42. Wlien does temptation end and sin begin ? 

The object of temptation must exist intellectually, or 



NATURE OF CHRISTIAN PERFECTION. 63 

there could be no temptation. The temptation may ex- 
ist to this extent without sin, and hence evil suggestions 
presented to our minds, which have no effect upon our 
desires or will, are only temptations. 

1. No temptation or evil suggestion to the mind be- 
comes sin till it is cherished or tolerated. Sin consists 
in yielding to temptation. So long as the soul maintains 
its integrity, so that temptation finds no sympathy within, 
no sin is committed and the soul remains unharmed, no 
matter how protracted or severe the fiery trial may prove. 

2. Bishop Foster says : " To this most difficult question we 
answer, Sin begins whenever the temptation begins to find in- 
ward sympathy, if known to be a solicitation to sin. So long as 
it is promptly, and with the full and hearty concurrence of the 
soul, repelled, there is no indication of inward sympathy, there 
is no sin." — Christian Purity, p. 55. 

3. Dr. G. Peck says : "First. I suppose all will admit that 
when the temptation gains the concurrence of the will, the sub- 
ject contracts guilt. There can be no doubt here. Secondly. It is 
equally clear that when the temptation begets in the mind a desire 
for the forbidden object, the subject enters into temptation, and so 
sins against God. Thirdly. It is also clear that temptation can- 
not be invited or unnecessarily protracted without an indication 
of a sinful tendency toward the forbidden object, and, conse- 
quently, such a course not only implies the absence of entire 
sanctification, but involves the subject in actual guilt." — Chris- 
tian Perfection, p. 435. 

43. Does Christian holiness exclude a liability to 
apostasy ? 

It does not ; but it renders apostasy much less proba- 
ble. Perfect love makes a strong fortress of the heart ; 
this fortress will be attacked, but is not as likely to be 
taken as *vithout holiness. Holiness makes no one 
impeccable, although it possesses all the elements of 
strength and stability. 

A liability to sin and fall is an essential condition of 



64 PERFECT LOVE, 

probation. Holiness secures the safest possible condi- 
tion on earth. Absolute security does not belong to this 
world. Perfect and sinless Adam fell, and we shall al- 
ways find it necessary to watch and pray, and keep our 
hearts with all diligence, and our bodies under. We 
are to " work out our salvation with fear and trembling." 
Perfect love does not cast out the fear of caution or of 
prudence. In this sense, " the righteous feareth always." 
Grace never induces presumption. " Wherefore let him 
that thinketh he standeth take heed lest he fall." 

44. Does Christian perfection secure perfect knowledge ? 

It does not. We cannot know all things, neither in 
this world, nor in the world to come. Nor do angels, nor 
the highest orders in heaven, know all things. 

There is an infinity of things we shall never know in 
this life. Here we see through a glass, darkly. Now we 
are children in knowledge ; now we know only in part. 
But, while Christian perfection makes no one perfect in 
knowledge, it does secure a more extended knowledge 
of God than can be otherwise attained. Of those sancti- 
fied wholly, it may be said, they " walk in the light as 
he is in the light; " and again, " Now are ye light in the 
Lord." The perfect in love have a clearer apprehension 
of God, of his presence, and of spiritual things (other 
circumstances being equal), than any others. 

It will be admitted that a penitent, convicted sinner has 
more light than an impenitent, unconvicted one. It will 
also be admitted that a converted, justified soul has still 
more light than a convicted penitent. We claim that a 
soul entirely sanctified and filled with perfect' love has 
still greater light than the soul merely regenerated. 
Such can sing — ♦ 

" Blest are the pure in heart, 
For they shall see our God ; 
The secret of the Lord is theirs ; 
Their soul is His abode." 



NATURE OF CHRISTIAN PERFECTION. 65 

45. Does Christian perfection exclude the infirmities 
of human nature ? 

It does not. "Freedom from these is not to be expected 
in this world. We must wait for deliverance from these 
until this mortal puts on immortality. These infirmities, 
so numerous and various, are the common inheritance of 
humanity. They are not sins ; they are innocent ; and 
although they may be our misfortune, they are included 
in the " all things " which, by the grace and blessing of 
God, shall work together for our good. Although Chris- 
tian perfection does not admit of any outward or inward 
sin, properly so called, yet it does admit of strong con- 
victions of numberless infirmities and imperfections, such 
as slowness of understanding, errors of judgment, mis- 
takes in practice, erratic imaginations, a treacherous 
memory, &c. If it be claimed that these innocent infirm- 
ities need the blood of atonement, praise the Lord, the 
blood of Jesus meets every demand. 

46. Is it important to distinguish between inbred sin 
and the innocent infirmities of fallen human nature ? 

It is ; otherwise we may on the one hand blame and 
afflict ourselves needlessly; or, on the other, excuse 
ourselves from blame when we are really culpable. An 
intelligent, faithful Christian will wisely discriminate 
between them, and seek the extirpation of the one, and 
patiently endure the burdens of the other. Mr. Wesley 
says : " Let those who do call them sins beware how they 
confound these defects with sins, properly so called/' — 
Plain Account, p. 67. 

Inbred sin is a carnal principle or root remaining in 
the unsanctified heart, sending up sprouts of bitterness 
which cling to the desires and appetites. It is the source 
of moral evils, such as envy, pride, stubbornness, malice, 
anger, jealousy, unbelief, fretfulness, impatience, revenge, 
5 



66 PERFECT LOVE. 

covetousness, and everything in opposition to the will of 
God. 

Human infirmities are various and numerous, such as 
mental aberrations, sophistical reasonings, treacherous 
memory, erratic imaginations, involuntary ignorance, and 
all those frailties and defects which may co-exist with the 
very best intentions. 

St. Paul recognizes this distinction ; he writes to Tim- 
othy, " Them that sin rebuke before all, that others may 
also fear; " and yet he writes to the Romans, " We that 
are strong should bear with the infirmities of the weak." 
Here are two plain commands ; the first not to bear with 
sins, and the second to bear with infirmities. Many who 
reject the doctrine of Christian perfection confound in- 
firmities and sins. Infirmities may entail regret and hu- 
miliation, but not guilt. Sin always produces guilt. 

47. What are the distinguishing characteristics of per- 
fect love ? 

1. Perfect love is perfect in quality. It is pure love, 
it has no alloy. 

2. Perfect love is perfect in quantity, filling the heart. 
"Be ye filled with the Spirit." 

3. Perfect love is constant love. If not constant, it is 
not perfect. There may not always be ecstatic joy, but 
there must always be a supreme preference for God. 

4. Perfect love is progressive love. We may not al- 
ways see we are progressing, but this does not disprove 
the fact. 

5. Perfect love casts out fear — all slavish, harmful 
fear, such as the guilty feel. It excludes all those icar- 
ring elements from the unsanctified heart which excite 
distressing and slavish fear. It casts out the fear of man, 
of want, of death, of hell, and all slavish fear of God. 
u He that feareth is not made perfect in love." It 



NATURE OF CHRISTIAN PERFECTION. 67 

does not cast out the fear of caution, or a loving, filial 
fear of God. It induces this kind of fear. It guards 
against presumption on the one band, and against de- 
spondency on the other. 

6. Perfect love brings out more fully and clearly the 
evidences of our regeneration, justification, and salvation. 
It enables the soul to realize more nearly and fully the 
presence and blessedness of Christ. It gives the great, 
vital, comforting truths of God more direct access and 
power upon the heart than they can otherwise have. 

7. Perfect love detaches the affections from all for- 
bidden objects, and destroys all relish for carnal and 
ivorldly things. It imparts holy impulses, excites heavenly 
aspirations, and draws the soul into intense hungerings 
and thirstings after God. It destroys sin, the sting of 
death, and gives the departing soul triumph in the hour 
of dissolving nature. 

8. Perfect love is distinguished by the character of 
its enjoyments. It craves the spiritual, the holy, and 
the divine. Its enjoyments are purely religious ; they 
are sought by prayer, reading the Scriptures, pious 
meditations, and by acts of Christian duty and useful- 
ness. The enjoyments of a pure heart are sweet, ra- 
tional, and unwasting. 

48. Is perfect love or purity a very high state of grace? 

It is not. Though a blessed and glorious state, yet, 
when compared to " the breadth, and length, and depth, 
and height," to which the soul may attain through the 
rich and abundant grace of God, it is not a very high 
state of grace. To be cleansed from all sin is but a low 
state of grace compared to being " filled with all the full- 
ness of God." 

The regenerated state is a blessed one, and includes 
a great and precious work in the soul. An entirely 



68 PERFECT LOVE. 

sanctified state is a still greater and more glorious one ; 
but even this may be regarded as comparatively not a 
very high state of religious attainment. 

A mistake of millions in the church has been, consider- 
ing holiness a very high state of grace, and growth in 
grace to be mainly between regeneration and entire sane- 
tification, when it should be principally subsequent to 
being cleansed from all sin. 

The greater part of our advancement in knowledge, 
love, and holiness should be subsequent to the purification 
of our hearts. This was true of Wesley, Fletcher, 
Clarke, Bramwell, Stoner, Carvosso, Mrs. Hester Ann 
Rogers, Mrs. Fletcher, Lady Maxwell ; and it ought to 
be true of every enlightened Christian. 

49. Is there not danger of putting the standard of holi- 
ness too high ? 

Not if we keep to the Scriptures. The Bible stand- 
ard of duty and privilege is given so plainly and in 
such a variety of ways, he that runneth may read, and 
none need mistake it. See 2 Cor. vii. 1 ; 1 John i. 7, 
and iii. 3; 1 Pet. i. 15; Eph. i. 4; 1 Thess. v. 23. The 
apostle says, " Love is the fulfilling of the law ; " hence, 
" The end (the substance and fulfillment) of the com- 
mandment is love out of a pure heart." The Saviour 
gave the standard very plainly as follows : " Thou shalt 
love the Lord thy God with all thy heart, and with all 
thy mind, and with all thy strength, and thy neighbor as 
thyself." There is more danger of putting it lower, 
than higher than this. 



HOLINESS ATTAINABLE. 69 



SECTION VII. 
HOLINESS ATTAINABLE. 

51. Will you present some evidences that holiness is 
attainable ? 

The Bible plainly teaches, — 

1. That God commands us to be holy. "Thou shalt 
love the Lord thy God with all thy heart, and with all 
thy soul, and with all thy strength, and with all thy mind, 
and thy neighbor as thyself." (Luke x. 27.) " Be ye holy, 
for I am holy." (1 Pet. i. 16.) " Be ye therefore perfect, 
even as your father which is in heaven is perfect." 
(Matt. v. 48.) 

These commands are just as authoritative as any in the 
Bible ; and if holiness is not attainable, God commands 
what is impossible. If this requirement is too great to 
be observed, it is too great to be commanded. No man 
ever strives to accomplish what he knows to be impos- 
sible. 

2. We are expressly exhorted to be holy. " Having, 
therefore, these promises, dearly beloved, let us cleanse 
ourselves from all filthiness of the flesh and spirit, per- 
fecting holiness in the fear of God." (2 Cor. vii. 1.) 

" Therefore, leaving the principles of the doctrine of 
Christ, let us go on unto perfection." (Heb. vi. 1.) 
God requires no impossibilities. All his requirements 
are based on our gracious ability. He exhorts no man 
to do an impracticable thing. 

3. It is expressly promised in the Scriptures. " Then 



70 PERFECT LOVE. 

will I sprinkle clean water upon you, and ye shall be 
clean: from all your filthiness, and from all your idols, 
will I cleanse you." (Ezek. xxxvi. 25.) u Blessed are 
they which do hunger and thirst after righteousness [ho- 
liness] ; for they shall he filled." (Matt v. 6.) We have 
just as strong evidence that holiness is promised to 
Christians as that it is required of them. We may just 
as consistently and hopefully insist upon and urge Chris- 
tians to lay hold on Christ for sanctifying grace, as to 
urge sinners to lay hold on Christ for pardon and regen- 
eration. 

4. That entire sanctification is attainable is evident 
from the fact that the commands and the promises stand 
correlated to each other. What God commands, he prom- 
ises to aid us in doing. If he commands us to love him 
with all our heart, he promises, — " The Lord thy God 
will circumcise thy heart, and the heart of thy seed, to 
love the Lord thy God with all thy heart, and with all 
thy soul." (Deut. xxx. 6.) If he commands us to " be 
holy," he promises, — " From all your filthiness, and from 
all your idols will I cleanse you." (Ezek. xxxvi. 25.) If 
he commands, "Be ye therefore perfect" he promises, — 
" My grace is sufficient ior thee ; " and, " Faithful is he 
that calleth you, who also will do it." This we under- 
stand to be a universal law of the Gospel economy. The 
Bible enjoins duty, but never without the promise of 
needful grace to perform it. 

5. The possibility of attaining this state is seen in the 
declarations of Scripture. " Jesus Christ is made unto 
us wisdom, and righteousness, and sanctification, and 
redemption. (1 Cor. i. 30.) "And that ye put on the 
new man, which after God is created in righteousness 
and true holiness." (Eph. iv. 24.) " To the end that he 
may establish your hearts unblamable in holiness before 
God." (1 Thess. iii. 13.) " For God hath not called us 



HOLINESS ATTAINABLE. 71 

unto uncleanness, but unto holiness " (1 Thess. iv. 7.) 
If these, with kindred declarations, are true, holiness is 
attainable. If they are not true, the Bible is not true. 

6. Christ and the apostles prayed for it. " Sanctify 
them through thy truth." (John xvii. 17.) " Thy king- 
dom come ; thy will be done in earth as it is in heaven ; 
deliver us from evil." (Matt. vi. 10.) " Create in me a 
clean heart, God ; and renew a right spirit within me." 
(Ps. li. 10.) " And the very God of peace sanctify you 
wholly ; and I pray God youi: whole spirit, and soul, and 
body, be preserved blameless unto the coming of our Lord 
Jesus Christ." (1 Thess. v. '23.) Inspired men made 
holiness the subject of definite, fervent, and earnest prayer. 
If they did not believe holiness attainable, they would 
not have prayed for it, or, they were guilty of solemn 
mockery. • 

7. The Bible positively affirms that provision is made 
in the gospel for our sanctification. " Who his own self 
bare our sins in his own body on the tree, that we, being 
dead to sins, might live unto righteousness." (1 Pet. 
ii. 24.) ''Who of God is made unto us wisdom, and 
righteousness, and sanctification, and redemption." (1 
Cor. i. 30.) "Wherefore Jesus, that he might sanctify 
the people with his own blood,' suffered without the 
gate." (Heb. xiii. 12.) We have the same Scripture 
evidence precisely that provision is made for the entire 
sanctification of Christians, that we have that provision 
is made for the pardon and regeneration of sinners. 

8. It is the declared object for which the Holy Ghost 
dwells in the heart of the Christian. " To be strength- 
ened with might by his Spirit in the inner man ; that 
Christ may dwell in your hearts by faith; that ye being 
rooted and grounded in love, may be able to compre- 
hend with all saints what is the breadth, and length, and 
depth, and height; and to know the love of Christ, which 



72 PERFECT LOVE. 

passeth knowledge ; that ye might be filled with all the 
fullness of God: 1 (Eph. iii. 14.) 

9. Sanctification is attainable from the fact that God 
has given us Tlie Word as the instrumental means of 
effecting it. " Sanctify them through thy truth; thy 
word is truth." (John xvii. 17.) " Ye are clean through 
the word which I have spoken unto you." (John xv. 3.) 
" All scripture is given by inspiration of God . . . that 
the man of God may be perfect, thoroughly furnished 
unto all good works." (2 Tim. iii. 16.) The Word de- 
clares its necessity, points to the cleansing blood, and to 
the Holy Ghost as the efficient agent ; " Through the 
sanctification of the Spirit, and the belief of the truth" 
(2 Thess. ii. 13.) 

10. It is the grand object of an established ministry. 
"And he gave some, apostles; and some, prophets; and 
some, evangelists; and some, pastors and teachers; for 
the perfecting of the saints, for the work of the ministry, 
for the edifying of the body of Christ, till we all come 
in the unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the measure of the 
stature of the fullness of Christ." (Eph. iv. 11.) 

11. That holiness is attainable is seen in the fact that 
its attainability lays the only adequate foundation for vig- 
orous and prayerful efforts to be holy. All admit that we 
are bound to aim at holiness. To aim at a state, without 
the expectation of reaching it, is a hard task, and must 
render our efforts powerless. If holiness is not attaina- 
ble in this life, to seek it is to act in opposition to a prin- 
ciple that is considered necessary to efficient action on 
every other subject. No one ever strives to secure or 
to accomplish what he knows to be impossible. The full 
salvation, or holiness of the child of God, is the grand 
fact running through the whole book of God. In the 
Bible figure of refining gold, it is, " I will purely purge 



HOLINESS ATTAINABLE. 73 

away all thy dross." If water be the figure, it is, " Ye 
shall be clean," or " Ye shall be whiter than snow." If 
it be the working of leaven, it is, "Till the whole is 
leavened." If it be death to sin by crucifixion, it is, 
"He that is dead is freed from sin." If cleansing the 
leper be the figure, it is, " Ye shall be clean," or, " I will, 
be thou clean," If it be a creation, it is, " Create in me 
a clean heart." If it be a renewal, it is, " In righteous- 
ness and true holiness." 

If it has respect to the priesthood of Christ, it is 
" Wherefore he is able also to save them to the utter- 
most." Is it a state described ? It is, " Blessed are the 
pure in heart." Is depravity represented as deep and 
indelible as scarlet and crimson? It is, "They shall be 
as white as snow." Does it present a Divine Prototype? 
It is, "As He (Christ) is, so are we in this world." 
Does it present the instrumental cause ? It is, " Sanctify 
them through thy truth." Does it present the meritori- 
ous cause? It is, "The blood of Jesus Christ his Son," 
who " gave himself a ransom for all." Is human agency 
involved in the work? It is, "He purifieth himself, even 
as he is pure." Is the proximate conditional cause 
stated? It is, "Sanctified by faith that is in me," and, 
" Purifying their hearts by faith.'' Is the grand efficient 
agent referred to ? It is, " Through sanctification of the 
Spirit." Is the time stated? It is, "Behold, now is the 
accepted time," and, " Come, for all things are now 
ready." Does it declare who shall enter heaven? It is, 
" He that hath clean hands and a pure heart." 

12. That holiness is attainable is clear from the fact 
that it is represented in the Bible as having been expe- 
rienced. 

(1) The comprehensive declaration that "Enoch walked 
with God three hundred years," teaches us that he was 
a believer, and was righteous, was obedient, uniform, and 



74 PERFECT LOVE, 

persevering, and lived holy in his dispensation, and 
" pleased God." His faith in God and the promised 
Redeemer restored to him the righteousness and true 
holiness from which Adam fell in the Garden of Eden. 
(Gen. vi. 23.) 

(2) Noah, we read, "walked with God," and was a just 
man and perfect in his generation." (Gen. vi. 9.) That 
was all God required, it was all he could do, and to do 
it was the fulfilling of the law. 

(3) Whatever Job's friends, or his enemies, may have 
said regarding him, God said, " There was a man in 
the Land of Uz, whose name was Job, and that man was 
perfect." The Lord told Satan three or four times that 
Job " was a perfect and an upright man" (Job i., ii.) 

(4) When Abraham was ninety years old, four hun- 
dred years before the giving of the Law, the Lord ap- 
peared to him, and said, " I am Almighty God ; walk be- 
fore me, and be thou perfect" It is evident, Abraham 
loved God with all his heart, and obeyed him fully at the 
time he offered up Isaac, if not before. (Gen. xx.) 

(5) The prophet declares (1 Kings xv.) that king Asa 
" did that which was right in the eyes of the Lord, as did 
David his father ; " and, " Asa's heart was perfect with the 
Lord all his days." 

(6) The prophet Isaiah, writing by the inspiration of 
the Almighty, says, " Though your sins be as scarlet, 
they shall be as white as snow ; though they be red like 
crimson, they shall be as wool;" and afterwards fixed 
the time of his entire sanctification in the year king 
Uzziah died, seven hundred and fifty-eight years before 
the Christian era, and gives his experience somewhat 
minutely. He says he saw the Lord high and lifted up, 
and his train filled the temple. He saw a burning seraph, 
covering his face with both wings, in awful amazement 
at the wonderful holiness of God ; crying, u Holy, holy 



HOLINESS ATTAINABLE. 75 

is the Lord of hosts ; the whole earth is full of his glory ! " 
Then the evangelical prophet cried out in bitterness of 
soul, " Woe is me ! for I am undone, because I am a man 
of unclean lips; then one of the bright, swift-winged 
seraphs flew to me, having a live coal in his hand, and 
he laid it upon my mouth, and said, ' Lo ! this hath 
touched thy lips, and thine iniquity is taken away and thy 
sin is 'purged. 1 " (Isaiah vi. 1-8.) 

(7) Zacharias and Elizabeth, it is distinctly stated, 
" were both righteous before God, walking in all the com- 
mandments of the Lord blameless,'' 1 

(8) St. John says : " Herein is our love made perfect; " 
and, " Hereby we know that we dwell in him, and he in 
us." St. Paul says : " Ye are my witnesses and God 
also, how holily, and justly, and unblamably we behaved 
ourselves among you." St. Paul appeals to the Church, 
and to God himself, to witness to the truth of his profes- 
sion. To be holy, just , and unblamable, is to be entirely 
sanctified. See Luke i. 6 ; 1 Thess. ii. 10 ; 1 John iv. 17. 

52. If entire sanctification is attainable, why do so few 
experience it ? 

There are a variety of reasons, the same as there are 
a variety of reasons why more sinners are not converted. 
The main reason in both cases is an unwillingness to 
come to Christ and comply with his conditions. This 
question can be answered by asking, If conversion is 
attainable, why are so few converted ? If any are con- 
verted, more might be ; and if any are eritirely sanctified, 
others may be. One case of the experience in either, 
proves the attainableness of regeneration or sanctifica- 
tion. The Church holds that all sinners have the oppor- 
tunity of repenting, and being converted and saved, and 
yet we see that but a small share of sinners are con- 
verted and saved. For the same reason that millions of 
sinners are not converted, because they will not come to 



76 PERFECT LOVE, 

Christ, multitudes of believers are not fullv sanctified, 
because they do not believe on the Lord Jesus Christ 
for it. 

1. It is not that God is unwilling to entirely sauctify 
all his children. " This is the will of God, even your 
sanctification." 

2. Nor is it that some are born more depraved than 
others. " He is able to save them to the uttermost, that 
come unto the Father by him." 

3. Nor is it because some have fewer helps and privi- 
leges than others. God requires " according to what a 
man hath, and not according to what a man hath not." 

We repeat, the main reason is, they will not come to 
Christ and comply with the conditions of entire sanctifi- 
cation. We must not measure the possible by the actual. 

No doubt, if the Church and ministry were more faith- 
ful to the impenitent, more sinners would be converted ; 
and if the ministry and the Church were more faithful in 
respect to this doctrine and experience, many more 
believers would be entirely sanctified. 

Dr. Lovick Pierce gives his views thus : " The desire of entire 
sanctification is dying out in the Church, because the grade of 
religion our people have been running upon is below the level 
where sanctification begins." — Sermon before Gen. Con. 

53. Can a person successfully seek the gradual attain- 
ment of entire sanctification? 

No ; for the following reasons : — 

1. He who seeks a gradual sanctification, seeks neces- 
sarily something less than entire sanctification ; that is, 
he does not seek entire sanctification at all. 

2. He who does not aim at the extirpation of all sin 
from his heart now, tolerates some sin in his heart now. 
But he who tolerates sin in his heart is not in a condi- 
tion to offer acceptable prayer to God. " If I regard 
iniquity in my heart, the Lord will not hear me." Seek- 



HOLINESS ATTAINABLE. 77 

ing a gradual purification, renders the attainment of 
purity impossible, as it excludes its proximate condition. 
Faith, the proximate condition of purity, can be exer- 
cised only in connection with renunciation of all sin, en- 
tire submission to God, and approval of all his known 
will. Conscious confidence — evangelical faith. — and con- 
scious rebellion — disobedience — cannot coexist in the 
heart. The former excludes the latter. 

3. Inbred sin (the destruction or removal of which 
constitutes entire sanctification) is a unit, a simple evil 
principle, and cannot be divided or subdivided and 
removed in parts. It is a carnal life, a simple uncom- 
pounded element or quality. In its essential nature it is 
unchangeably the same. This " principle," or " flesh," or 
" nature," or " seed of all sin," or " indwelling sin," or 
whatever it may be called, is not removed by any gradual 
process. See Purity and Maturity, p. 177. 

4. The suppression of depravity is not its destruction 
or removal ; and any gradual process which contemplates 
the subjugation only of indwelling sin is no definite 
approach to entire sanctification. 

Rev. Dr. Lowry says : " We can no more evolve it by disci- 
pline and culture and good works, than the Ethiopian can change 
his skin, or the leopard his spots. We might as well undertake 
to grow briers and thorns and Canada thistles out of our fields, 
by sowing wheat amoug them, as to attempt to grow sinful appe- 
tites, and lusts, and tastes and tendencies out of the soul, by 
cultivating counter graces." — Divine Life, June, 1878. 

54. Does the Scripture imagery employed to illustrate the 
work of entire sanctification imply rapidity and dispatch ? 

It does. The imagery employed is that of death by 
mortification, death by crucifixion, the refining of metals, 
working of leaven, creation, ablution, and the cleansing 
of the leper. 

1. Death by mortification. " Mortify therefore your 



78 PERFECT LOVE, 

members which are upon the earth." (Col. iii. 5.) Let 
mortification set in, and its victim is soon laid in the dust. 

2. Death by crucifixion. " Knowing this, that our old 
man is crucified with him, that the body of sin might be 
destroyed." (Rom. vi. 6.) Mr. Benson says: "Our old 
man, signifies our entire depravity and corruption, which 
by nature spreads itself over the whole man, leaving no 
part uninfected." Crucifixion is a short process. 

3. The process of creation. "Create in me a clean 
heart, God." (Ps. li. 10.) " Which after (the image of) 
God is created in righteousness and true holiness." (Eph. 
iy. 24,) The process of creation, so far as we know, is in- 
stantaneous. 

4. The cleansing of the leper. " Purge me with hyssop, 
and I shall be clean." (Ps. li.) Leprosy was incurable 
by human means, was cured only by a special work of 
God, and was effected in a moment. The cleansing of 
the leper was an emblem of the removal of sin. The 
whole process was short. Christ said : " I will, be thou 
clean, and immediately his leprosy was cleansed." (Matt, 
viii. 3.) 

5. The refinement of silver and gold. " I will turn my 
hand upon thee, and purely purge away thy dross, and 
take away all thy tin." (Isa. i. 25.) " And he shall sit as 
a refiner and a purifier of silver." (Mai. iii. 3.) This is 
another short process. 

6. The working of leaven. " The kingdom of heaven 
is like unto leaven, which a woman took and hid in three 
measures of meal until the whole was leavened." (Matt 
xiii. 33.) This parable is plain, and adapted to the weak- 
est capacity, and indicates a short process. 

7. As an ablution. " Wash me, and I shall be whiter 
than snow." (Ps. li.) "Then will I sprinkle clean water 
upon you, and ye shall be clean." (Ezek. xxxvi. 25.) 

The process in each of these cases is rapid and 



HOLINESS ATTAINABLE. 79 

soon accomplished. Mortification, crucifixion, creation, 
refining metals, ablution, and the working of leaven are 
accomplished in a few hours, and never extend through 
a series of years. In neither of them is it continued 
through even a week. " Behold, now is the day of salva- 
tion." 

55. Is it not objected that the terms " corruption," " de- 
filement" and the like, are too physical to be asserted of 
the soul ? 

It is ; and is a result of efforts to be wise " above 
what is written." These terms are given in the Bible ; 
they are very numerous, are in both Testaments, and are 
more used than any others. The philosophy of human 
depravity God has not revealed. The fact he reveals 
and amply illustrates, and uses the figures in question to 
do it. 

The Bible clearly teaches, that the soul in its fallen, 
unsaved state is " diseased," lt defiled," and "polluted" 
and needs " washing," "purging," " cleansing," and "heal- 
ing." It is both scriptural and reasonable to believe that 
human depravity is a corrupt, diseased condition of soul, 
analogous to a diseased, polluted human body. The 
predisposing evil tendency in the heart is the exponent 
of an underlying, radical evil, or corrupt nature. 

Teaching that " indwelling sin," u inbred sin," " sin in 
believers," and " the evil treasure" and the like, mean 
only "predisposing tendencies" conflicts with the whole 
tenor of the Scriptures. To assert that defilement and 
pollution are too physical to be predicated of spirit, when 
we do not even kif&w what spirit is, is to draw conclu- 
sions from premises which we do not understand, and 
our conclusions in the nature of the case must be as un- 
certain as our knowledge of the premise is uncertain. 
A false method always leads to a false conclusion. 

We may infer moral condition from moral phenomena, 



80 PERFECT LOVE. 

just as we do physical condition from physical phenom- 
ena. See Matt. xii. 35 ; Luke vi. 45. To assert that 
" the evil man " has no " evil treasure " in " his heart," 
because we cannot analyze, explain it, and tell what it is, 
is to contradict the Bible because of our ignorance. It 
is reasonable to suppose that the Holy Ghost has selected 
the best and most appropriate terms significant of human 
depravity. 

56. Can a state of entire sanctification be secured by 
ordinary growth in grace ? 

It cannot ; for the following reasons : — 

1. Growth in grace is neither a destroying, nor a wash- 
ing, nor a crucifying, nor a cleansing process. Entire 
sanctification is a death, a washing, a purification. " The 
blood of Jesus Christ his son cleanseth us from all sin." 

2. Growth in grace has respect to addition, to enlarge- 
ment and development, and belongs entirely to the posi- 
tive in Christian life — the graces of the spirit. Growth 
is an increase or development of some living force ; 
not a destroyer or transformer of any living force. The 
idea of entire sanctification is that of purification, i. e., 
the removal of an impurity or defilement. One is a de- 
struction, the other is an enlargement. 

3. Growth in grace is a natural process, involving cul- 
ture and discipline, and appertains to spiritual life. 
Sanctification is a supernatural and divine work wrought 
in the soul. Growth, the natural, gradual process of 
development, should not be mixed with the instantane- 
ous, supernatural work of purgation and purification. 

4. In growth in grace, the soul is acBve and co-operative. 
Entire sanctification is something experienced, and not 
something done. The soul is passive, is the subject, 
and not the agent of the cleansing, the same as it was in 
regeneration. Before and after both regeneration and 
entire sanctification the soul is active and co-operative. 



HOLINESS ATTAINABLE. 81 

5. Growth never changes the nature of any thing ; 
hence, a believer cannot grow pure, for the same reason 
that a sinner cannot grow into a saint — growth not 
changing the nature of things. A pure nature may 
grow, and an impure one may grow, and mere growth 
does not change the one or the other. 

6. Growth and development have no fixed relations 
to purity in any way. They have respect to size, or en- 
largement, and not to quality or purity ; and hence, all 
changes by growth, or gradual processes, are in size or 
quantity, and not in kind or quality. Purity or holiness 
has respect to quality and not to quantity. 

7. Growth in grace is the same after entire sanctifica- 
tion as before. If growth in grace is a cleansing process, 
and is growth in purity, it must follow, that when the 
soul is entirely sanctified, there can be no further growth, 
since what is wholly pure can never become more pure. 

8. Dr. F. G. Hibbard says : " It has long appeared to us that 
many who are seeking after entire holiness mistake the duty of 
a gradual growth in grace, and the knowledge of our Lord Jesus 
Christ, for a gradual growing out of sin. They seem to think 
that the two mutually involve each other, and that as they 
must always grow up into Christ in all things, so they must by 
degrees grow out of the bondage, guilt, and pollution of sin." 
. . . " Now, to all such we would say one word of admonition. 
There is no gradual growing out of sin. All that partakes of 
the proper nature of sin in you must be forgiven and washed 
away through faith in the blood of the Lamb. When this 

IS DONE, IT IS AN INSTANTANEOUS WOKK." 

. . . " Sin is not a thing to be grown out of, but a thing to be 
forgiven and to be. cleansed away." ... u In this view of per- 
fection [the improvement and maturity of the graces of the 
Spirit], there are degrees- and progressive stages; but in the 
work of simply cleansing from all sin, both c of flesh and spirit,' 
inbred and overt sin, there are no degrees, no progressive stages, 
but the work is complete at the first, and instantaneous as to time, 
6 



82 PERFECT LOVE. 

performed by the Holy Ghost just at the moment when the bur- 
dened soul has faith to be made every whit whole." — N. G. Ad- 
vocate, 

The idea that deliverance from indwelling sin, and a 
state of entire sanctification may be secured by the or- 
dinary process of growth, we regard as a serious mistake 
and productive of much evil. The reader will find this 
question treated with special attention in Purity and 
Maturity, pp. 128-185. 

57. In what sense is entire sanctification instantaneous ? 

1. If, by entire sanctification be intended the act of 
cleansing the justified believer from inbred sin, it is in- 
stantaneous in the same sense as regeneration. Not 
necessarily in the " twinkling of an eye," at least so far 
as our perceptions are concerned, but is a short, quick, 
rapid work, the same as the new birth. It is instanta- 
neous as a death or a birth, as a washing or refining. Note 
the imagery — (question 54.) 

2. The preparatory process is usually more or less 
gradual ; hence, Bishop Hamline says : " It is gradually 
approached, but instantaneously bestowed." Before regen- 
eration, there was a gradual process of conviction, re- 
pentance, humiliation, consecration, and faith ; but they 
did not regenerate the soul in part, or in whole, they pre- 
ceded it. Preceding entire sanctification there is a 
gradual process of obtaining light, receiving conviction, 
hungering after purity, confession, pra} 7 er, and faith. 
These do not gradually sanctify the soul, but precede 
that work. 

3. The approach to entire sanctification — the life of 
righteousness, and the growth of the Christian virtues 
received in regeneration, are gradual, and not instanta- 
neous. This is the sense that some writers mean who 
maintain that sanctification is only gradual in this life. 
Others claim that it is both gradual and instantaneous, — 



HOLINESS ATTAINABLE. 88 

gradual as to the growth of the Christian virtues, and in- 
stantaneous in heart purification. 

Making this plain distinction between the death of sin 
and the life of righteousness, relieves this subject of much 
confusion, and many writers of contradiction regarding 
instantaneous and gradual sanctifi cation. 

4. The death of sin is made instantaneous, and the life 
of righteousness gradual, by Dr. George Peck, one of the 
purest and ablest theologians of his day : 

" It will be remembered that we have found sanctification 
to imply both the death of sin, and the life of righteousness. 
And when we speak of entire sanctification, as to the former 
part of it, we say it may be attained at once — it is an instan- 
taneous work." . . . " But in relation to the latter part of this 
great work, viz., the life of righteousness, embracing all holy 
affections, and pious efforts, it is regarded as entirely progres- 
sive." ..." The destruction of sin in the soul, and the growth 
of holiness, are two distinct things.'''' ..." The one is instan- 
taneous, the other gradual ; and hence it is that we sometimes 
say, with propriety, that the work of entire sanctification is both 
gradual and instantaneous." — Peck's Christian Perfection, p. 212. 

5. Dr. Raymond says : " In this view it is obvious that the 
work of complete sanctification is both progressive and instan- 
taneous ; progressive as to the acquisition of knowledge and 
ability to know, and instantaneous as to the appropriation of 
the blessing apprehended." — Vol. ii. p. 393. 

58. If growth in grace does not cleanse the heart, what 
does it accomplish ? 

1. It secures a progressive Christian life. Growth is 
an essential condition of life, and all development of life 
is by growth. The life of righteousness, embracing all 
the features of Christian character, gathers strength, sym- 
metry, and stature by development. 

2. Growth in grace is so related to the soul's activities 
and voluntary powers and the formation of its habitudes, 
as to secure increasing spiritual strength and moral 



84 PERFECT LOVE. 

vigor ; hence, it will secure easier and more complete 
victories over inbred sin. It will secure increasing light 
and knowledge. It strengthens the habits of virtue. 
It fortifies the graces of the spirit, and renders them 
more and more mature. All this affords increasing 
power to weaken, and hold in subjection, and prevent the 
operations of carnal nature. 

3. Growth in grace is an increase in the volume and 
power of patience, meekness, gentleness, and love to 
God. An increase of patience will afford easier victory 
over impatience. An increase of love will secure a more 
easy and perfect victory over all its opposites in the 
heart. An increase of faith will give more perfect 
triumph over unbelief. While this growth and strength- 
ening these graces may weaken and lessen the power 
of indwelling sin, it does not cleanse the heart or remove 
the cause of these inward antagonisms. Growth may 
abate its force, but can neither change its nature nor re- 
move it from the soul. 

4. Growth in grace is a gradual approach to the con- 
ditions of entire sanctification ; and after entire sanctifi- 
cation, growth is inseparable from the conditions of retain- 
ing that state. This growth, however, is not gradual 
sanctification, but gradual preparation. 

Rev. Dr. Steele says : " Growth in grace, while accompanied 
by increasing power to abstain from actual sin, has no power to 
annihilate the spirit of sin, commonly called original sin" — 
Love Enthroned, p. 331. 

59. Is there a distinction between purity and maturity? 

There is, and a very important one. Identifying and 
confounding these lie at the base of nearly every objec- 
tion made to an instantaneous sanctification ; and has 
occasioned many strange notions, and much confusion 
upon this subject. 

1. Purity has respect to moral cleanness or freedom 



HOLINESS ATTAINABLE. 85 

from the defilement of sin. " Wash me, and I shall be 
whiter than snow." Health is not manhood. Maturity 
has respect to moral stature and strength — to adulthood. 
" The fullness of the measure of the stature of Christ." 

2. Purity, in the light of gospel provisions, is a 
present privilege and duty. " Be ye holy." Maturity 
is a question of time, and is subject to the laws of growth 
and development. " Grow in grace." 

3. Purity being instantaneous, may be received at 
once. " Believe on the Lord Jesus Christ, and thou 
shalt be saved." Maturity is a gradual, progressive, 
and indefinite development. " Take heed, and add to 
your faith virtue," &c. 

4. No Christian is cleansed into maturity, nor do any 
grow into purity. The Bible nowhere promises maturity 
as a work of God by faith, but purity it does. Even " a 
babe in Christ " may be cleansed from all inbred sin and 
become a pure Christian ; but " a babe in Christ " 
becomes " a young man," and " a father," by growth and 
development, and not by cleansing power. 

5. It must be seen that there is a difference between 
purity or entire sanctification, in infancy — as just 
received, and in maturity — as an advanced and con- 
firmed state of purity — " rooted and grounded in love." 
There are " babes," " young men," and u men of full age," 
in a state of entire sanctification. 

6. There are two classes of commands and figures in 
the Scriptures in regard to Christian character and duty. 
One contains commands and figures enjoining and illus- 
trating growth in grace and maturity; the other class 
enjoins and illustrates Christian holiness or purity. 

7. Maturity is nowhere made a condition of entrance 
into heaven, while purity is. Millions of Christians die 
in immaturity and are saved : they have been made 
pure, which is the moral qualification for heaven. 



86 PERFECT LOVE. 

Making this plain and easily understood distinction, 
relieves this subject of difficulties which have perplexed 
multitudes of good men. 

60. What is the voice of the leading writers on sanctifi- 
cation in respect to its instantaneousness ? 

They teach that the work of entire sanctifi cation 
proper — the cleansing of the heart by the Holy Spirit — 
is instantaneous. Those who teach otherwise, invariably 
confound purity with maturity, and predicate a gradual 
sanctification upon the growth and maturity of the Chris- 
tian virtues. 

The following quotations will be seen to agree with 
our positions on this subject. 

1. I give Mr. Wesley's views. " Indeed, this is so evident a 
truth that well-nigh all the children of God, scattered abroad, 
however they differ in other points, yet generally agree in this : 
that although we may ' by the Spirit mortify the deeds of the 
body,' resist and conquer both outward and inward sin, — al- 
though we may weaken our enemies day by day, — yet we can 
not drive them out. By all the grace which is given at justifica- 
tion we can not extirpate them. Though we watch and pray 
ever so much, we can not wholly cleanse either our hearts or hands. 
Most sure we can not, till it please our Lord to speak to our 
hearts again — to speak the second time, ' Be clean ; ' and then 
only the leprosy is cleansed. Then only the evil root, the carnal 
mind, is destroyed ; inbred sin subsists no more. But if there be 
no such second change ; if there be no instantaneous deliv- 
erance after justification ; if there be none but a gradual work 
of God, (that there is a gradual work none denies), — then we 
must be content, as well as we can, to remain full of sin 
till death." — Sermons, vol. i. p. 122. 

"Inquiring [in 1761] how it was that in all these parts we 
had so few witnesses of full salvation, I constantly received one 
and the same answer : ' We see now we sought it by our works ; 
we thought it was to come gradually ; we never expected it to 
come in a moment, by simple faith, in the very same manner as 



HOLINESS ATTAINABLE. 87 

we received justification.' What wonder is it, then, that you 
have been fighting all these years as one that beateth the air ! " 

— Works, vol. vii. p. 377. 

" You may obtain a growing victory over sin from the moment 
you are justified. But this is not enough. The body of sin, the 
carnal mind, must be destroyed ; the old man must be slain, or 
we can not put on the new man, which is created after God (or 
which is the image of God) in righteousness and true holiness ; 
and this is done in a moment. To talk of this work as being 
gradual, would be nonsense, as much as if we talked of gradual 
justification." — Journal of H. A. Rogers, p. 174. 

"As to manner, I believe this perfection is always wrought in 
the soul by a simple act of faith ; consequently in an instant." 
He further says : " Look for it every day, every hour, every mo- 
ment. Why not this hour — this moment ? Certainly you may 
look for it now, if you believe it is by faith. And by this token 
you may surely know whether you seek it by faith or by works. 
If by works, you want something to be done first before you are 
sanctified. You think, / must be or do thus or thus. Then you 
are seeking it by works unto this day. If you seek it by faith, 
you expect it as you are ; and if as you are, then expect it now. 
It is important to observe that there is an inseparable connection 
between these three points — expect it by faith, expect it as you 
are, and expect it now. To deny one is to dent them all." 

— Sermons, vol. i. p. 391. 

" In London alone I found six hundred and fifty-two members 
of our society, who were exceeding clear in their experi- 
ence, and of whose testimony I could see no reason to doubt." 
..." And every one of these {after the most careful inquiry, I 
have not found one exception either in Great Britain or Ire- 
land) has declared that his deliverance from sin was instanta- 
neous ; that the change was wrought in a moment. Had 
half of these, or one third, or one in twenty, declared it was 
gradually wrought in them, I should have believed this in regard 
to them, and thought that some were gradually sanctified, and 
some instantaneously. But as I have not found, in so long a 
space of time (more than thirty years), a single person speaking 



88 PERFECT LOVE. 

thus ; as all, who believe they are sanctified, declare with one 
voice, that the change was wrought in a moment ; I can not but 
believe, that sanctification is commonly, if not always, an instan- 
taneous work." — Sermons, vol. ii. p. 223. 

" I have continually testified (for these five- and- twenty years) 
in private and public, that we are sanctified as well as justified 
by faith. And, indeed, the one of those great truths does exceed- 
ingly illustrate the other. Exactly as we ake justified by 

FAITH, SO ABE WE SANCTIFIED BY FAITH." Works, Vol. i. p. 

338. 

Tyreman says : " The doctrine of Christian Perfection, 
attainable in an instant by a simple act of faith, was made 
prominent in Methodist congregations in 1762, and ever after 
it was one of the chief topics of Mr. Wesley's ministry and that 
of his itinerant preachers." (Tyreman, vol. ii. pp. 346, 416, 444.) 
According to this, during half of his ministerial life, Mr. Wesley 
made instantaneous sanctification a prominent topic of his min- 
istry. He wrote his brother Charles in 1766: "Insist every- 
where on full redemption received now by faith alone. . . . Press 
the instantaneous blessing." 

2. "It is, I think, allowed on all sides," says Rev. John 
Fletcher, " that * we are saved,' that is, sanctified, as well as 
justified ' by faith.' Now, that particular height of sanctification, 
that full ' circumcision of the heart,' which centrally purifies the 
soul, springs from a peculiar degree of saving faith, and from a 
particular operation of the ' spirit of burning ; ' a quick operation 
this, which is compared to a baptism of fire, and proves some- 
times so sharp and searching, that it is as much as a healthy, 
strong man can do to bear up under it." — Last Check, p. 566. 

3. Dr. Adam Clarke says : " We are to come to God for an 
instantaneous and complete purification from all sin, as for 
instantaneous pardon. In no part of the Scriptures are we 
directed to seek the remission of sins seriatim — one now and an- 
other then, and so on. Neither in any part are we directed 
to seek holiness by gradation. Neither a gradation pardon nor 
a gradation purification exists in the Bible." ..." For as the 
work of cleansing and renewing the heart is the work of God, 



HOLINESS ATTAINABLE. 89 

his almighty power can perform it in a moment, in the twinkling 
of an eye. And as it is this moment our duty to love God with 
all our heart, and we can not do this till he cleanse our hearts, 
consequently he is ready to do it this moment, because he wills 
that we should in this moment love him. . . . This moment, 
therefore, we may be emptied of sin, filled with holiness, and 
become truly happy." — Clarke s Theology, p. 208. 

4. Bishop Janes said in his sermon at Morristown : " These two 
blessings, pardon and regeneration, justification and sanctifica- 
tion, are here presented [1 John i. 8, 10] in the same manner, 
offered upon the same condition . . „ . the conditions of justifi- 
cation and sanctification, according to the text, are the same.''* 

5. Bishop Foster says : sanctification is " distinct in opposi- 
tion to the idea that it is a mere regeneration ; holding it to be 
something more and additional ; instantaneous, in opposition to 
the idea of geowth gradually to maturity or ripeness." 
..." And though there is progress toward it, yet that its attain- 
ment is not a mere ripeness ensuing by gradual growth, but is 
by the direct agency of the Holy Ghost, and instantaneously 
wrought, however long the soul may have been progressing toward 
itr — Christian Purity, p. 46. 

6. Dr. Nathan Bangs says : " Those who teach that we are 
gradually to grow into a state of sanctification, without ever ex- 
periencing an instantaneous change from inbred sin to holiness, 
— are to be repudiated as unsound — anti-scriptural and anti- 
Wesley an." — Article in Guide, 1854. 

7. Dr. F. G. Hibbard says : " It is hence Mr. Wesley, and 
also Mr. Fletcher, distinguish sanctification into two stages : the 
lowest degree is to be 'emptied of all sin,' the highest to be 
'filled with God.' To be emptied of all sin, to be 'cleansed 
from all unrighteousness,' is a work to be done by the Spirit of 
God immediately acting on the soul, through the truth. It is 
done at once, according to the faith of the believer, through the 
meritorious blood and righteousness of the Redeemer. But to 
bring forth the Christian graces to the highest measure of ma- 
turity or perfection compatible with this earthly state, or with the 
moral capabilities of the believer, is a work of time, to be car- 



90 PERFECT LOVE. 

ried forward and performed, till the day of Jesus Christ." — N. G. 
Advocate. 

8. Rev. Dr. Fuller, in his address before the Evangelical Alli- 
ance : " Nor did you find relief, peace, strength, victory over your 
corruptions, until you repaired to the fountain open for sin and 
uncleanness, until looking to Jesus, casting your soul upon him 
for sanctification, just as you did at first for pardon." 

9. Richard Watson : " To this faith shall the promises of en- 
tire sanctification be given, which in the nature of the case, sup- 
poses an instantaneous work immediately following upon entire 
and unwavering faith." — Institutes, vol. ii. p. 455. 

10. Rev. J. S. Inskip says : "I apprehend in all cases where 
any special success has been given to the teaching of this doc- 
trine, it has been where the instantaneous character of the work 
has been made very prominent." — Method of Promoting Perfect 
Love. 

11. Rev. Dr. Lowry says: "Salvation in all its stages is by 
faith and by faith alone. And this makes sanctification not only 
instantaneous, but creates a necessity that we should receive it 
as a gracious gift, bestowed in opposition to a product worked out, 
or resulting from development and growth." — Divine Life, June, 
1878. 

12. The pastoral address of the General Conference of 1832 
presents the following upon the subject of holiness : " When we 
speak of holiness, we mean that state in which God is loved with 
all the heart, and served with all the power. This, as Methodists, 
we have said, is the privilege of the Christian in this life ; and 
we have further said that this privilege may be secured instanta- 
neously by an act of faith, as justification was." 

61. Will you give some evidence that entire sanctification 
is instantaneous ? 

1. The church generally hold that God instantaneously 
removes all indwelling sin from dying infants, and from 
all justified believers who die suddenly like the dying 
thief, and it is reasonable to believe that He instanta- 
neously sanctifies those who trust in the blood of Christ to 
have it done. 



HOLINESS ATTAINABLE. 91 

2. Purity being God's work, and being by faith, is 
evidence that it is instantaneous, the same as its kindred 
blessings — pardon, adoption, and regeneration. 

3. The beautiful analogy in the conditions and expe- 
rience of regeneration and entire sanctification teaches 
an instantaneous work similar to regeneration. The sin- 
ner, convicted of his guilt, believes in Christ for pardon, 
and is forgiven freely and fully. The Christian, con- 
victed of impurity, believes in Christ for holiness, and 
his heart is made pure, entirely and instantaneously. 
The promise, " Believe on the Lord Jesus Christ, and 
thou shalt be saved," covers the latter case just as much 
as the former. Gradualism is not according to the 
analogy of the great work of God in spiritual regenera- 
tion. The instantaneous is. 

4. The commands, exhortations, and promises of the 
Bible teach that purity is instantaneous. God desires, 
commands, and expects instant obedience. This cannot 
be done if holiness is not instantaneous. God commands 
— " Be ye holy," plainly requires present holiness ; 
" Be ye filled with the Spirit," " Be ye therefore perfect," 
enjoins perfection to-day. " This is the will of God, even 
your sanctification," means now. " Thou shalt love the 
Lord thy God with all thy heart," is a command enforcing 
perfect love to-day, if it means anything. Just as surely 
as God desires and commands us now to " be holy ; " now 
to " be perfect ; " now to " be filled with the Spirit ; " 
and now to u love Him with all our heart ; " so surely is 
sin's destruction and heart purification instantaneous. 

5. All the commands, invitations, and promises of God 
in respect to holiness are in the present tense. They are 
as clearly and definitely so as those to the sinner in 
regard to repentance, obedience, justification, and regen- 
eration. In point of time, their united language is, 
" Behold, now is the accepted time ; behold, NOW is THE 

DAT OP SALVATION." 



92 PERFECT LOVE. 

6. One act of sin by Adam instantly corrupted human 
nature. Is it not reasonable to believe that Christ, our 
second Adam, can as instantly purify the soul when he 
is fully trusted to do it ? Could Adam do in an instant, 
in corrupting the soul, what it must take our Lord Jesus 
Christ a lifetime to undo, and call in death in the end, 
as some think, to complete the work ? 

If, as all believe, in a moment a work of such magni- 
tude as regeneration is wrought, imparting spiritual life 
to a soul, dead in trespasses and sins, and removing its 
weight of guilt, grief, and doubt ; may not the remains of 
impurity be washed out instantly by " the inspiration of 
the Holy Spirit, that we may perfectly love and worthily 
magnify his holy name " ? 

7. The fact that inborn sin is a unit, an evil principle 
or taint infecting our nature, and cannot be removed by 
parts, any more than its antagonism, the principle of life 
in Christ can be imparted gradually in our regeneration, 
is evidence that sanctification is instantaneous. 

8. The efficacious, meritorious ground of purity is the 
atoning blood of Christ. The proximate, conditional 
source of purity is faith. The instrumental source is the 
Word of God. The grand efficient agent is the Holy 
Ghost — " sanctified by the Holy Ghost." If the work 
of purification is thus wrought according to the Word of 
God, it must be instantaneous. 

9. The uniform experience of all who are clear in the 
light of personal holiness teaches that purification is 
instantaneous and not gradual. Experience has but one 
voice on this subject, i. e., that it was sought by conse- 
cration and faith, and received the same as regeneration, 
by direct divine power. Gradualism does not accord 
with the experience of those who profess perfect love. 
The instantaneous does. 

62. Do not some enjoy Christian purity who did not 
seek it instantaneously ? 



HOLINESS ATTAINABLE. 93 

Undoubtedly this is the ease. A large class of Chris- 
tians, and some entire denominations, whose Christian 
character we do not question, do not believe in sudden 
conversions, and yet there was a definite moment when 
every one of them who is a Christian was pardoned and 
regenerated, and his new life began. They were neither 
pardoned nor regenerated gradually. Many who believe 
in sudden conversions cannot tell the precise time of 
their conversion. They know they are converted, and 
can say, " Whereas I was blind, now I see," but cannot 
tell the time of the change. The same holds true in 
regard to entire sanctification. While most who are in 
the possession of this grace sought it as an instantaneous 
work, and received it instantaneously, others cannot tell 
the precise time when the fall cleansing was wrought ; 
and yet it was wrought in an instant. 

63. Is the seventh chapter of Romans a portrayal of 

Christian experience ? 

It is not. As this is quoted so often to prove the 
necessary existence of sin in the Christian believer, we 
will give a number of authorities upon it. 

" This (the 7th of Romans) was never designed to depict the 
ideal Christian life, but is rather the portrayal of the struggles 
of a convicted sinner seeking justification by the works of the 
law." — Dr. Steele: Love Enthroned, p. 79. 

'J At the present day the church generally, Greek, Roman, 
Protestant, including some of the latest commentators, have 
returned to the just interpretation, as held by the primitive 
church." — Dr. Whedon, Com. Bom., vii. 

44 Surely, there is as clear an opposition between the Christian 
represented in the sixth chapter as free from sin, and the seventh 
chapter, as miserable slaves to the law of sin and death which 
was in his members, as between light and darkness." — Dr. 
Whitby, Com., vol. vii. p. 37. 

The celebrated James Arminius, in 1635, published a 
dissertation of eighty quarto pages on this subject. He 



94 PERFECT LOVE. 

gives the views of the ancient fathers, and quotes from 
the writings of the following, as teaching the views he 
held : Irenaeus, Tertullian, Origen, Cyprian, Chrysos- 
tora, Basil the Great, Theodoret, Macarius, Ambrose, 
Jerome ; and besides the fathers, he quotes Bede, Pau- 
linus, Cardinal Hugo, Thomas Aquinas, Haimo, Bruno, 
Erasmus, and Bucer, as advocating the same opinion. 

" After all that has been urged in favor of this interpretation 
(that Paul is speaking of himself and of regenerated Christians), 
by Doddridge, Teller, and especially by Carpzov, it may justly 
be considered as untenable." — Dr. Bloomfteld, on Rom. vii. 14. 

Rosenmuller and Dr. Macknight both give the same 
opinion. See each on Rom. vii. 

Professor Stuart, in his learned commentary on this chapter, 
takes the position that " Paul is here speaking of himself in a 
legal state, or under the law, and before he was united to 
Christ." He says : " The most ancient fathers of the church, 
without a dissenting voice, so far as we have any means of ascer- 
taining their views, were united in the belief, that an unregener- 
ated, unsanctified person is described in Rom. vii. 5-25. So 
Origen, Tertullian, Chrysostom, and Theodoret. In this state 
the views remained down to the time of Augustine." 

He says : " On the other hand, besides all the ancient Greek, 
and some of the Latin fathers, there are many distinguished 
men who have defended the sentiment which has been above 
exhibited. Such as Erasmus, Raphel, Episcopus, Limborch, 
Turretine, Le Clerc, Heumann, Bucer, Schroner, Frank S. Ar- 
nold, Bengel, Reinhard, Storr, Flatt, Knapp, Tholuck, and as far 
as I know, all the evangelical commentators of the present time 
on the Continent of Europe. Most of the English Episcopal 
Church, also, for many years, and not a few of the Scotch, 
Dutch, and English Presbyterian and Congregational divines, 
have adopted the same interpretation. I cannot but believe 
that the time is not far distant when there will be but one opin- 
ion among intelligent Christians about the passages in ques- 
tion." These authorities ought to satisfy any candid mind 
respecting the seventh of Romans, 



DIRECTIONS FOE OBTAINING HOLINESS. 95 



SECTION VIII. 

DIRECTIONS FOR OBTAINING HOLINESS. 

64. Is this doctrine and experience susceptible of experi- 
mental demonstration ? 

It is. The essential facts of personal salvation are 
knoivable — they may be known by experience. The 
fallen condition of man with all his deplorable convic- 
tions, sufferings, and degradation, is not more a matter of 
assurance, and positive consciousness, than their counter- 
part in the redemption of Christ, — pardon, adoption, 
regeneration, and sancti/ication. The latter come as 
clearly and fully within the purview of experimental 
knowledge as the former. We believe with Lord Bacon, 
that " experience should be the test of truth ; " and with Dr. 
C. H. Fowler, " Entire sanctificatiou will, sooner or later, 
afford the best solution of any difficulties we may have 
on this subject." 

There is philosophy as well as inspired truth in the 
declaration of Christ, a If any man will do his will, he 
shall know of the doctrine." Here is common ground, 
on which all may prove the power of Christ to save, and 
obtain freedom from doubts and uncertainty, in a con- 
scious realization of personal salvation. 

Christian holiness theoretically and experimentally, is no 
greater mystery than regeneration, neither is it removed 
any further from the laws of human thought, but is as 
plain as any other fact of consciousness. The provisions 
and the possibilities of grace in this regard are alike 
adapted to all, needed by all, and free to all. Christ, 



96 PERFECT LOVE. 

"By the grace of God tasted death for every man," and 
every man may taste the joys and sweet delight of full 
salvation. There are three things that are distinct in 
this experience : 

1. There is a consciousness of inbred sin and moral 
deficiency after conversion, and the more devoted and 
faithful the justified soul, the clearer and stronger this 
conviction. 

2. There is conviction, in the light of gospel provis- 
ions, of the duty and privilege of being "cleansed from 
all sin," and made " pure in heart." 

3. It is prayerfully sought and experienced as an in- 
stantaneous cleansing by faith in the blood of Christ. 

These three items of experimental knowledge will be 
found in every clear case of entire sanctification. 

65. What is the first direction you would give to a per- 
son seeking holiness ? 

Endeavor to obtain a correct and distinct view of the 
blessing promised and needed. What is it? The exter- 
mination of indwelling sin — carnal nature from the soul. 
It is such a destruction or removal of inbred sin, as to 
make the heart — the fountain of thought, affection, 
desire, and impulse — pure. 

66. What is the second direction you would give? 
Come to a firm and decided resolution to seek until 

you obtain a pure heart. It will require a resolution 
which will not cower when the knife is put to the heart 
to amputate its idols. Your purpose must be settled, 
decided, uncompromising, and unconquerable. None but 
an invincible resolution will answer. " The day of the 
Lord is near in the valley of decision." 

67. What is the third direction you would give ? 
Humble yourself under the hand of the Almighty. 



DIRECTIONS FOR OBTAINING HOLINESS. 97 

Spiritual poverty is the prelude to spiritual enlargement. 
"Blessed are the poor in spirit" Do not seek too easy 
away. Be willing to die to sin. Endeavor to feel the 
deep, malignant, hateful nature of your depravity, and 
your need of purity. 

If you have but little sense of need, you will make 
little progress. The feeling that is required is repre- 
sented by the sensations of hunger and thirst. Our 
Saviour says, " Blessed are they which do hunger and 
thirst after righteousness." Your efforts in seeking holi- 
ness will be likely to harmonize with the strength of your 
desires. The necessary feelings of penitence, self-abase- 
ment, and of strong desire for holiness, may be secured 
by prayer, searching ihe Scriptures, meditation, and 
self-examination. 

68. What is the fourth direction you would give ? 

Make an entire consecration of yourself to God — your 
soul, body, time, talents, influence, and your all — a com- 
plete assignment of all to Christ. Search and surrender, 
and re-search and surrender again, until you get every 
vestige of self upon the altar of consecration. There is 
no sanctification without entire consecration. 

You must consecrate yourself in detail, and get every 
item upon the altar. In order to grasp the whole, you 
must take in the items. The consecration must be per- 
fect before the offering will be received. God will have 
a thorough work, and purity will never be given or 
retained but on condition of entire, universal, uncondi- 
tional abandonment of all sin, and acceptance and approval 
of all the will of God. 

69. What is the proximate condition of sanctification? 

Faith. " Believe on the Lord Jesus Christ, and thou 
shalt be saved." Faith is the immediate condition of 
7 



98 PERFECT LOVE. 

sanctification, and God always saves the moment true 
faith is exercised. You ask, " Believe what? M 

1. Believe that God has promised it in the Holy Scrip- 
tures. 

2. Believe what God hath promised he is able to perform. 

3. Believe that he is able and willing to do it now. 

4. Believe that lie doth it. 

If you are earnestly seeking holiness, will you examine 
yourself thoroughly by the following interrogations? 

1. Do I clearly see my inbred sin, and consequent 
need of holiuess? 

2. Am I willing, anxious, and resolved to obtain it ? 

3. Am I willing to give up all to God — self, family, 
property, reputation, time, talents, every thing — to be 
his, used for him, trusted with him, and never withheld 
or taken from him ? 

4. Do I believe he is able to sanctify me ? 

5. Do I believe he is willing to sanctify me ? 

6. Do I believe he has promised to sanctify me ? 

7. Do I believe that having promised, he is able and 
willing to do it now, on condition of my faith? 

8. Do I then, seeing all this, believe that he now will 
do it — now, this moment ? 

9. Am I now committing all, and trusting in Christ? 
If you are, it is done. that God may aid your trem- 
bling faith, and give you purity this moment ! 

Mr. Wesley says : " The voice of God to your soul is, Believe 
and be saved. Faith is the condition, and the only condition, 
of sanctification, exactly as it is in justification. No man is 
sanctified till he believes ; every man when he believes is sanc- 
tified." —Vol. ii. p. 224 ; vol. i. p. 388. 

70. What degree of faith is necessary to entire sanctifi- 
cation ? 

No degree. Faith is necessary. Sanctification is by 



DIRECTIONS FOR OBTAINING HOLINESS. 99 

faith. " Believe on the Lord Jesus Christ and thou shalt 
be saved." Sanctification requires no greater degree of 
faith than justification. Faith, in the two instances, does 
not necessarily differ in degree, but in the object for 
which it is exercised. 

The idea that faith for entire sanctification, and faith 
for pardon, differ in degree, has no foundation in either 
Scripture or reason. The question of faith, for full salva- 
tion, is not how strongly you believe, but in what you 
believe and do you believe, or, have you real faith for 
the object desired ? The important item being real faith, 
for entire sanctification, rather than any 'particular degree 
of faith for it. 

In the light of the Scriptures, faith for entire sanctifi- 
cation is just as practicable as faith for pardon and 
regeneration ; the efficacy of faith being in the truth, or 
thing believed, and the actual belief of it, rather than some 
imaginary degree of faith. We believe in an increase of 
faith, and in degrees of faith, but not as the condition of 
either pardon or purity. All genuine faith, without 
regard to its degree, exercised in the promise and power 
of God, to pardon or to purify, is honored by Him. 

In the gracious order of God, real faith in convicting 
truth, produces conviction ; real faith in justifying con- 
verting truth, secures pardon and regeneration; and 
real faith in sanctifying truth, instrumentally secures 
sanctification. 

" In regard to the nature of the faith necessary to obtain per- 
fect purity," says Rev. J. S. Inskip, " it will be found to be 
essentially the same as that which we exercised when we sought 
and fouud pardon."— Methods of Promoting Perfect Love, p. 13. 

71. Is saving faith conditional? 

It is. Faith, or confidence in God, cannot coexist 
with voluntary transgression ; the one will destroy the 



100 PERFECT LOVE. 

other. a If our heart condemn us not, then have we 
confidence toward God." The condition is that of heart 
approval. " If our heart condemn us not." Our heart 
approves us when we wholly submit to God. At this 
point we can have " confidence toward God." " Confi- 
dence in God " is a necessary sequence of heart approval. 
" Then," says the Apostle, " have we confidence toward 
God ;" not may have it, not it is possible to have it, not it 
is easy to have it, but " then have we confidence toward 
God." At the point of complete renunciation of sin and 
entire submission to God, faith comes naturally, according 
to the laws of mind and the divine adjustment and grace 
of God.. When the heart wholly yields to God, it can 
rest nowhere else but in God. 

To repose confidence (faith) in God, while the heart is 
in rebellion against him, is impossible, as it excludes the 
proximate condition of trust. So long as our heart 
reproaches us with rebellion, faith is impossible. Christ 
said, u How can ye believe, which receive honor one of 
another ? " That is, seeking the applause of men and 
not the honor of God, prevents " confidence (trust) in 
God." Hence, an approving conscience, and a heart 
that does not condemn us for its voluntary attitude 
toward God, is indispensable to faith in God. Thus it is 
that faith for full salvation can be exercised only in con- 
nection with full submission. There must be in every 
case an honest purpose to do all his will. Submission is 
the proximate condition of saving faith, just as certainly as 
faith is the proximate condition of salvation. 

Bishop Foster answers this question as follows : " Faith, in 
order to its exercise, presupposes a certain state of the mind and 
affections, and without these it cannot exist — its very existence 
includes them ; namely, in the briefest terms, it supposes the 
knowledge of sin, and sorrow for it ; the knowledge that there is 
a Saviour, and a readiness to embrace him." — Christian Purity, 
p. 121, 



DIRECTIONS FOR OBTAINING HOLINESS. 101 

Bishop Hedding says : " That faith which is the condition of 
this entire sanctification is exercised only by a penitent heart — 
a heart willing to part with all sin forever, and determined to do 
the will of God in all things." — Sermon at N. J. Conference. 

72. What is the chief hinderance to the exercise of saving 
faith, when the heart has submitted to God ? 

Being governed by our feelings, or a desire to pos- 
sess the fruits of faith before we believe. We want to go 
by sense and feel first. Many are more solicitous about 
feeling than faith. We want to see signs and wonders 
before we believe. We have no right to expect feeling, 
the fruit of faith, before we believe. We might just as 
well want to taste our food before we eat it. 

It will never do to make a Saviour of our feelings. 
Many persons spend their time in vain efforts to force 
themselves into a right state of feeling. Feelings do not 
result from a direct effort to feel, but from true faith. 
If we would be saved, we must stop quarreling with our 
feelings, and trust all now and forever upon the immuta- 
ble word of God, and we shall have just the right kind 
and the right amount of feeling. The purest taith is 
exercised in the absence of all feeling, and we are to take 
God at his word, and rely upon his truth, and give it the 
same confidence as though it were proclaimed from 
heaven by God himself in a voice of thunder. 

The soul must repose on the fullness and efficacy of the 
atoning blood. It is leaning there, singly, exclusively 
there, that brings the cleansing power. True faith takes 
the promise, and rests on the infinite merit upon which 
the promise is based. 

Rev. B. W. Gorham well says : " The man who remembers 
how he sought the blessing of pardon, knows how to seek the 
blessing of purity ; namely, to look for it as something to be re- 
ceived at once by simple faith." — God's Method with Man, p. 188. 



102 PERFECT LOVE. 

73. Why is it that many who desire holiness, and read, 
and pray, and resolve, and weep, and struggle, yet make 
bat little progress ? 

It is mainly because they refuse to comply with the 
conditions on which the blessing is suspended. One 
man sees that if he would be holy he must adopt a new 
system of benevolence. Another sees, as he approaches 
the clear light of perfect love, a probable call to the min- 
istry, should he go forward. Another sees a large class 
of duties, hitherto neglected, which must be performed. 
A sister sees, if holiness is obtained and retained, she 
will have to conform to the simplicity of the gospel of 
Christ, and undergo a material change in her equipage 
and costume. Many cease to seek holiness when the 
knife of excision is put to the heart to amputate its idols. 
There is much physical depravity standing in the way as 
a hinclerance. Entire sanctification includes a radical 
and universal purification of the entire man, soul and 
body. Chastity of body is an important part of entire 
sanctification. Sin is " filthiness ; " it may be of the flesh, 
or of the spirit, as there are defilements of the body and 
of the mind. Many stumble in seeking Christian holiness, 
because of habits of uncleanness — physical indulgences, 
which are not put away. No man can be entirely sanc- 
tified while his body is an " instrument of unrighteous- 
ness " in any sense, privately or publicly. God never 
does for any one what he can do for himself. The putting 
away of all " filthiness of the flesh " is a part of entire 
sanctification which every one must perform for himself. 

God requires a pure soul in a chaste body. The 
Christian's body is the temple of the Holy Ghost, and it 
is not to be profaned by prostitution to wicked uses, or 
filthy lusts. " If any man defile the temple of God, him 
will God destroy/' Having made both body and soul, 
and redeemed both, he requires them kept pure and 



DIRECTIONS FOR OBTAINING HOLINESS. 103 

devoted to his use. " Therefore glorify God in your 
body, and in your spirit, which are God's." 

Many fail in seeking entire sanctification, because 
they do not sanctify their bodies, but touch, taste, and 
handle things unclean. A man who would be right with 
God, must be right with his body. Convictions, resolu- 
tions, and good desires are not enough, there must be 
actual abandonment of all physical, as well as moral 
iniquity. Then our whole nature, " spirit, soul, and 
body," will be " without spot, or wrinkle, or any such 
thing. 17 

74. In what sense is faith the gift of God ? 

Faith is the gift of God in nearly the same sense in 
which seeing j walking, and eating are the gift of God. 
These are the gift of God in such a sense that neither of 
them can be done without him, and yet he does neither 
of them for us. The objects of sight and the power to see, 
the foundation on which to walk and the power to walk, 
the food we eat and the power to eat, are all, in an 
important sense, from God. But the acts of seeing, of 
eating, and of walking, are our own. He neither sees, 
walks, nor eats for us ; and yet we can do neither without 
him. Thus with faith. God gives truth, the object of 
faith, and the ground of faith, and the power to believe ; 
but he believes for no one. While he helps the believer, 
the act of believing is purely the believer's, and is 
voluntary. 

75. In what sense does faith involve a voluntary exer- 
cise of the mind ? 

In attention, assent, and submission. First, we are vol- 
untary in giving proper attention to the truth, with its 
evidences ; secondly, we are, in a measure, voluntary in 
giving assent and credence to apprehended truth ; thirdly, 
we are voluntary in the practical reception of the truth, 



104 PERFECT LOVE. 

and in submission to its claims, which involve trust and 
reliance. 

The pivot upon which the salvation of the soul turns 
is its submission to the claims of truth. We are saved 
by the belief of the truth. Truth demands attention 
and submission. An intelligent, voluntary rejection of 
the perceived and admitted claims of truth, constitutes 
the most terribly damning sin which was ever committed. 
Unbelief is a voluntary rejection of truth. Faith is a 
voluntary submission to its claims. Faith and unbelief 
are the axles on which all real happiness or wretchedness 
revolves. 

76. Will you give Mr. Wesley's views of the faith that 
sanctifies ? 

" But what is that faith whereby we are sanctified, saved from 
sin and perfected in love ? This faith is a divine evidence or 
conviction — 

" 1. That God hath promised this sanctification in the Holy 
Scriptures. 

" 2. It is a divine evidence or conviction that what God hath 
promised he is able to perform. 

"3. It is a divine evidence or conviction that he is able and 
willing to do it now. 

" 4. To this confidence that God is able and willing to sanc- 
tify us now, there needs to be added one thing more — a divine 
evidence or conviction that he doth it." — Sermons, vol. i. p. 390. 

77. What is meant by simple, naked faith ? 

By a simple faith is meant, taking God at his word 
without doubting or reasoning ; and by naked faith is 
meant, faith independent of all feeling, and stripped of 
every other dependence but Christ alone. The holy 
Fletcher says, a naked faith is " a faith, independent of 
all feelings" in a naked promise ; bringing nothing with 
you but a careless, distracted, tossed, hardened heart, — 
just such a heart as you have got now." Lady Maxwell 



DIRECTIONS FOE OBTAINING HOLINESS. 105 

describe.- it thus : " I have often acted faith for sancti- 
ficatiou, in the absence of all feeling ; and it has always 
diffused an indescribable sweetness through ray soul." 
Mr. Fletcher illustrates it in the following way : 

" As when you reckon with your creditor or with your host, 
and as, when you have paid all, you reckon yourselves free, so 
now reckon with God. Jesus has paid all ; and he hath paid 
for thee — hath purchased thy pardon and holiness. Therefore 
it is now God's command, ' Reckon thyself dead unto sin ; ' and 
thou art alive unto God from this hour. Oh, begin, begin to 
reckon noiu ; fear not ; believe, believe, BELIEVE ; and con- 
tinue to believe every moment. So shalt thou continue free ; 
for it is retained, as it is received, by faith alone." — Journal of 
H.A. Rogers, p. 137. 

78. May I come to Christ now, just as I am ? 

Yes, precious soul, this very moment. May the Lord 
help you ! You can make yourself no better. We can 
not save ourselves in part before coming to Christ. 
Tears, groanings, resolutions, and lamentations will make 
us no better, nor more worthy. " Now is the day of 
salvation ; " now is the time you should believe. It is 
wrong not to believe. Sa} 7 , Here, Lord, I will, I do 
believe ; thou hast said now ; now let it be. And now 
rest your soul on the all-atoning merit of Jesus. 

Oh, happy state ! who would not give up all to ob- 
tain it ? What folly to be satisfied with the commence- 
ment of Christ's work, when an experience so sweet, so 
rich and full is our privilege ! Oh that with a longing 
heart you may exclaim, — 

44 My soul breaks out in strong desire, 
The perfect bliss to prove ; 
My longing heart is all on fire 

To be dissolved in love." — Chas. Wesley. 



106 PERFECT LOVE. 

79. How may we know that our consecration is unre- 
served or entire ? 

We may be as certain that we have devoted every 
thing to God of which we have present knowledge, as 
we are of any mental operation. A knowledge of what 
we possess is all we can give, as it is all our will com- 
mands, or over which it has power. We must know 
something of a thing before we can will anything in 
reference to it. If we consecrate everything of which 
toe have knowledge, we meet the gracious requirements of 
God's law, and reach the full measure of our obligation. 

If increasing light shall reveal more, the consecration 
already made covers it, and we have only to lay it on 
God's altar. If we give our wills to God to be gov- 
erned by his will and the light he gives, we do by this 
act give all that free will controls. This is all that any- 
finite spirit has to give, and is all that infinite love 
demands. We may know whether we do this or not. 
A child may know whether he is determined to obey 
his father in all things. Our inward consciousness may 
assure us, just as clearly as our eyes reveal the starry 
heavens, that our surrender is complete. The soul 
knows when it fully submits. The Holy Spirit that 
assists the soul in its full surrender, floods it with light, 
so that it cries out : 

" Take my soul and body's powers ; 

Take my memory, mind, and will ; 
All my goods, and all my hours ; 

All I know, and all I feel ; 
All I think, or speak, or do ; 
Take my heart, and make it new." 

80. How may we know our consecration is accepted? 
This may be known by the positive word of God, by 

the witness of the Spirit, by the divine response to faith, 
and by self-evident intuition. 



DIRECTIONS FOR OBTAINING HOLINESS. 107 

1. What God says we know. His word of promise is, 
" 1 will receive you" Can anything be more positive? 

2. In the light of the " witness of the Spirit" we know 
it, just as we know that the sun shines when he is pour- 
ing his mid-day beams upon the world. " We have not 
received the spirit of the world, but that which is of God, 
that we may know the things freely given to us of God." 
Grace to fully submit to God is one of his free gifts, and 
a knowledge that he accepts our offering is another of 
his gifts. 

3. Some of the results, and some items of the divine 
response to entire consecration, are immediately and con- 
sciously realized. In his lecture on " Conscience as the 
Foundation of the Religion of Science," Rev, Joseph 
Cook says : 

" I assert that it is a fixed natural law that when you yield 
utterly to God, He streams into you, gives a new sense of His 
presence, and imparts a strength unknown before. Will you 
try such self-surrender, and then will you repeat the experiment 
as opportunity offers ? I care not how often. ... I affirm that 
in these billions of opportunities for experiments, in these ten 
thousand times ten thousand chances to test whether I am right 
or wrong, you will not find one chance failing to give you this ver- 
dict, that if you yield utterly to God, He will stream through you." 

4. We may know it as we know the whole of a thing 
is greater than any of its parts, or that the whole of a 
thing is equal to the sum of all its parts. To be wholly 
given to God, in the divine order, is to be accepted of God. 
Do we need evidence that God is true? that he ac- 
cepts that which is right and condemns that which is 
wrong? Can God do otherwise than accept the right 
and reject the wrong? ".If thou doest well, shalt thou 
not be accepted of him?" The order of God, or laws 
of grace in spiritual things are as certain and reliable as 
in nature, and the certitude of religious things is just as 



108 PERFECT LOVE. 

strong as in physical things. Christ himself says, u Every 
one that asketh receiveih." He does not merely say. he 
shall receive, but he receiveth. It is asserted as a fact, 
a universal fact, from which there can be no exception. 

Rev. Dr. Lowry says : "To ask, then, is to receive. To seek 
is to find. Asking and receiving, seeking and finding, are 
coetaneous and inseparable events. It is like breathing and 
living, and living and breathing." — Divine Life, June, 1878. 

It must be self-evident that God accepts that which 
is according to his will, (the divine order, or laws of 
grace are the practical expression of his will,) and that 
which is in harmony with infinite rectitude. " Hate 
faith in God." 

Well might Rev. John Fletcher say : 
" Be it I myself deceive, 
Yet I must, I must believe." 

There is a positive, divinely ordained connection be- 
tween consecration, evangelical faith, and actual salvation. 
This is no imaginary phantom or dream, but a living fact, 
to which millions have given testimony after experimen- 
tal demonstration. 

81. In what attitude towards God does entire consecra- 
tion place the soul ? 

In the attitude of an obedient spirit. In personal con- 
secration to God, there is the vital principle, or germ of 
all obedience. Obedience is not so much in the outward 
act as in the state of the will. This is reasonable and 
scriptural. Submission, or consecration, has respect to 
the will, and is manifested in exterior action, and exter- 
nal action is the outcome of the interior principle of 
obedience. Hence all true obedience has prior exist- 
ence in the human heart, in an obedient spirit. By 
self-abandonment to God, we come to the attitude of 
obedience, in which the soul asks, %i Lord, what wilt 
thou have me to do ? " — 4< Speak. Lord ; thy servant 



DIRECTIONS FOR OBTAINING HOLINESS. 109 

heareth." This submission implies a sweet complacency 
in God, and a desire and delight to do his will. This 
obedient spirit, or attitude of the will, with faith in 
Christ for purity, carries the whole train of the affec- 
tions toward God, as, " with the heart, man believeth unto 
righteousness." Hence the whole soul is brought under 
the saving virtue of Christ's blood. 

While there is a distinction between consecration and 
faith, it must not be forgotten that they sustain a mutual 
and natural relation to each other. Submission is a fruit 
of faith. A belief in certain truths lies at the founda- 
tion of all consecration. Salvation from a disobedient 
attitude toward God, through submission, or the com- 
mittal of all to God, is by faith ; and very much of the 
faith which actually saves a man is called into exercise 
by a full surrender to God. How can man evince a fuller 
trust in God than by a solemn surrender of himself and 
all he has to him ? 

The acceptance of God's will, and the committal of 
the heart to Christ and to the admitted claims of truth, 
is the very essence of love, and is the substance and ful- 
filment of the law. Christ said, " This is the love of 
God, that ye keep his commandments ; " and, " Love is the 
fulfilling of the law." Love to God is not a mere tran- 
sient emotion, but a state of will and affection, and is in- 
separable from genuine faith. ''Faith which works by 
love and purifies the heart." Let it ever be remembered, 
that love to God is an abiding, general preference of 
the will, or a state of will underlying our whole moral 
activity, and determines all its particular acts to the one 
and of obeying and pleasing God. Love in the entirely 
sanctified soul becomes a disposition, or character. 

82. Is there a distinction between entire consecration and 
entire sanctification ? 

There is ; and the act of entire consecration should 



110 PERFECT LOVE. 

not be confounded with the fact of entire sanctification. 
Submission to God, or entire consecration, is our act, with 
assisting grace. Entire sanctification is GoaVs work, 
wrought in the soul. Sanctification follows consecration 
in point of time, as the offering is made before the sin- 
consuming power is received. Sanctification always in- 
cludes consecration ; but entire consecration does not 
necessarily include entire sanctification, — it precedes and 
accompanies it. 

A Congregationalist, Rev. Dr. Upham, states this distinction 
thus : " I do not consider consecration and sanctification the 
same thing. Consecration is the incipient, the prerequisite act 
It is the laying ourselves upon the altar ; but it is not until God 
has accepted the sacrifice, and wrought upon us by the consuming 
and restoring work of the Holy Spirit, that we can be said to be 
sanctified. It is true the one may immediately and almost instan- 
taneously follow the other ; and this will be the case when faith 
in God is perfect." To this Bishop Janes responds : " Amen. 
Never did uninspired man state the point more scripturally or 
with more clearness and force." — Introduction to Pioneer Ex- 
periences. 

Dr. Fowler says: "There are two postulates taught by the 
advocates of the ' higher life,' as the essential conditions of its 
attainment, namely, entire consecration, and absolute faith in 
God's acceptance of the consecration." — Editorial in Advocate. 

83. What is the difference between the consecration pre- 
vious to conversion and that previous to entire sanctifica- 
tion ? 

They are essentially the same, each involving submis- 
sion to God and the true spirit of obedience. But, while 
in principle they are the same, that which precedes en- 
tire sanctification is made with a. fuller and deeper sense 
of the import of full submission to God. The penitent, 
seeking pardon, consecrates himself to the full extent of 
his discovery of truth and duty ; but only with the light 
of a convicted sinner. The believer, seeking purity, re- 



DIRECTIONS FOR OBTAINING HOLINESS. \\\ 

news this consecration, in view of the revelations which 
increasing light, time, and the word of God have made 
of his duty and moral deficiency, 

84. is any particular standard of conviction necessary 
in seeking holiness ? 

To believe in the doctrine of sanctification, and at. the 
same time to know that you have not experienced it, and 
need it, is all that is necessary. Certainly, this is all that 
is necessary to commence seeking it; then, if deeper 
convictions are needful, they will be given in the im- 
provement of present convictions. The object of con- 
viction is to lead to action. " Knowledge is conviction ; " 
and a clear perception of duty is all that a rational being 
should ask. 

85. Is the process of receiving full salvation the same in 
all cases ? 

It is essentially the same : submission and faith. All 
is consecrated, and faith in Christ is exercised. In 
all cases there must be a practical recognition of divine 
authority, by unreserved submission to God, and appro- 
priating faith in the merit and power of Christ. These 
are absolutely necessary to being sanctified wholly, body, 
soul, and spirit. 

The links in the chain of God's order in human salva- 
tion are: 1st, conviction; 2d, submission; 3d, faith; 4th, 
the work of the Spirit. 

This order must be seen to be natural, reasonable, and 
scriptural. If one of these links be wanting, the work 
must be defective. We may not always note these dif- 
ferent steps, yet they are taken in every. genuine sancti- 
fication. Their connection is so intimate, and the transi- 
tion is so natural, and may be so rapid as not always to 
be noticeable by us ; and we do not say that we must 
always note these steps and distinguish one from another. 



112 PERFECT LOVE. 

The rapidity with which the mind may pass from convic- 
tion to the act of consecration, and to faith, and then 
realize that the blood cleanses, is probably the cause of 
the confusion which some minds experience in distinguish- 
ing between these several steps. 

" The conditions on which God will do this work are fixed and 
unalterable," says Rev. Benjamin T. Roberts. " God is not like 
some merchants, who will sell their goods to a reluctant customer 
at a lower price than to one who must have them ; but, like the 
laws of nature, ' without variableness or shadow of turning.' " — 
Earnest Christian, 1861. 

86. Is any certain amount of feeling or emotion neces- 
sary in seeking purity ? 

The Bible presents no particular standard of feeling to 
which all must come. Our temperaments will have much 
to do with our feelings. It is not necessary that all 
should have the same amount of feeling, in order to seek 
either justification or sanctification. All must be brought, 
not to the same degree of emotion, but to entire submis- 
sion to God, to the terms of salvation, and the conse- 
quences that may follow. We should never place too 
much dependence upon the mere matter of feeling. All 
the feelings which God requires are such as naturally 
and necessarily exist in connection with constant and en- 
tire consecration of every power to his service. Those 
mistake exceedingly who make direct efforts to produce 
feelings or emotions otherwise than those which naturally 
arise in the faithful discharge of duty. 

87. Do deep convictions for holiness sometimes obscure, 
for the time, the light of present justification ? 

Doubtless this is often the case. It commonly hap- 
pens that a Christian earnestly seeking full salvation, 
comes to the conclusion that he really has much less 
grace than he thought he had. Sometimes the person 



DIRECTIONS FOB OBTAINING HOLINESS. H3 

seeking holiness will cast his confidence away altogether, 
and conclude he was deceived, and had never been born 
again. This is an error, and should be carefully guarded 
against. It is often the case that such find so much sin 
remaining in them, and the corruptions of their hearts, 
by being restrained and opposed, become so chaffed and 
apparent, that they do not perceive the evidence of the 
grace they have received. 

88. Are the convictions of the sinner seeking pardon, 
and of the believer seeking entire holiness, the same? 

They materially differ. The penitent sinner is con- 
victed of guilt y of condemnation , of the divine displeasure, 
and his need of pardon. Those of the believer seeking 
purity, are convictions of inward depravity, unlikeness to 
God, and his need of cleansing. They produce pain and 
shame, but not condemnation. 

Mr. Wesley says : " The repentance consequent upon justifi- 
cation is widely different from that which is antecedent to it. 
This implies no guilt, no sense of condemnation, no consciousness 
of the wrath of God. It does not suppose any doubt of the 
favor of God, or any ' fear that hath torment.' It is properly a 
conviction, wrought by the Holy Ghost, of the sin which still 
remains in our heart ; of the carnal mind, which ' does still 
remain (as our church speaks) even in them that are regenerate,' 
although it does no longer reign; it has not now dominion over 
them." — Sermons, vol. ii. p. 389. 

89. What are the fruits of conviction for the blessing of 
regeneration ? 

A renunciation of sin ; a confession of sin ; an honest 
regret for sin : a turning from the vanities of the world ; 
a resolute seeking of God ; a strong anxiety to do his 
will, and prayer for pardon and salvation. 

8 



114 PERFECT LOVE. 

90. What are the fruits of conviction for the blessing of 
perfect love ? 

Deep self-abasement and humility of spirit ; self-renun- 
ciation and submission to God; self- loathings, and 
hungerings and thirstings after righteousness ; and a 
willingness to suffer any thing, be any thing, or do any 
thing to please God and obtain a pure heart. 

Bishop Hedding says : "Though the Christian does not feel 
guilty for this depravity, as he would do if he had voluntarily 
broken the law of God, yet he is often grieved, and afflicted, and 
reproved at a sight of this sinfulness of his nature." — Sermon 
before N. J. Con. 

91. What are the usual exercises of mind in seeking 
holiness ? 

They are directly the reverse of what many suppose. 
The process is a humbling, sifting, searching, crucifying 
one. When the believer begins to pray for holiness, 
instead of receiving at once a baptism of sweet heavenly 
fire and glory, the soul begins to see more and more of its 
own vileness, deformity, and inward corruption. God 
makes to the soul a more clear and painful discovery of 
remaining impurity. The soul has no more depravity 
now than it had before, but is becoming more thoroughly 
acquainted with itself. It has now a clearer view of the 
tendency in itself to evil, and of the fact that it is shut 
up to the grace of God for help. Hence it is that, when 
a believer begins to pray for purity, he appears to him- 
self to grow worse and worse. This spiritual poverty and 
crucifixion is sometimes very distressing, but in the 
nature of the case, is a necessary process. At this point 
there is much danger of getting discouraged, and giving 
up; here many fail at the very threshold of success. 
u Blessed are they that mourn, for they shall be comforted." 
" Blessed are the poor in spirit, for theirs is the kingdom 
of heaven." 



DIRECTIONS FOR OBTAINING HOLINESS. 115 

92. In seeking holiness, is it important that prayer 
should be definite and discriminating ? 

All indefiniteness is in the way of seeking purity. 
We seldom get special blessings by indefinite prayers. 

We have ample authority for definiteness in prayer. 
David, who longed for inward purity, prayed, * b Create 
in me a clean heart, God." The Saviour prayed, 
" Sanctify them through thy truth." The Apostle prays, 
" The very God of peace sanctify you wholly," &c. These 
are specific prayers for the blessing of entire sanctifica- 
tion. Why should you not ask for the very blessing you 
need and desire? Why pray at random? When you 
want one thing of your fellow-men, you do not ask for 
another, nor for every thing. The very thing asked for 
is what you may expect to obtain. " If ye, then, being 
evil, know how to give good gifts unto your children, 
how much more shall your Father which is in heaven 
give good things to them that ask him ! " 

Dr. George Peck says : " We must fix our attention upon this 
one object. This must be every thing to us. For the time, the 
liell we would be delivered from must be the hell of inbred sin ; 
and the heaven we would obtain, the heaven of loving God 
alone." — Christian Perfection, p. 414. 

93. Should a clear evidence of justification precede the 
seeking of entire sanctification ? 

This should usually be the case ; but there may be 
exceptions, as in those persons who have lost their justi- 
fication by refusing to seek holiness. We think such per- 
sons, in some instances, may regain the light of justifica- 
tion in connection with their entire sanctification. But 
God's usual order is, first the light of justification, and 
then the work of entire sanctification. 

Many, we fear, who commence seeking entire sanctifi- 
cation in a backslidden state, on being blessed, conclude 



116 PERFECT LOVE. 

they are in the possession of perfect love, when, in fact, 
they are only reclaimed backsliders." Such often bring 
reproach upon the cause of holiness. It is very desira- 
ble to start in the clear light of regeneration and justi- 
fication to seek for the Canaan of perfect love. 

94. Will you give your views of Mark xi. 24 ? - " What 
things soever ye desire when ye pray, believe that ye 
receive them, and ye shall have them." 

There has been some difference of opinion in regard 
to the meaning of this passage. 

1. We do not presume this passage to teach that any 
blessing can be received independently of the established 
conditions of its bestowment. 

2. No one believes it to teach that faith in the fact of 
receiving a blessing, is the condition of receiving it. 
Such faith would involve the absurdity of believing it is 
done and it will be done. The effort of faith is not to 
embrace the fact of receiving a blessing, so as to make 
the belief that we receive, the condition on which we 
receive. 

3. This passage does not teach that any are to believe 
they receive without a present, appropriating faith in the 
merits of Christ. 

4. It does not teach that any are to believe they receive 
without reasonable and proper cause for so doing. When 
a soul is clearly conscious of having complied with the 
terms of salvation, God's promise and warrant render 
safe and proper the belief that he now accepts and saves. 

5. "Believe that ye receive them." When? Just 
when you comply with the conditions ; not before you 
comply with them, and not after you have complied with 
them. You are not to believe that you receive them 
after you have got them, on the one hand, or before you 
obtain them, on the other. 



DIRECTIONS FOR OBTAINING HOLINESS. 117 

6. " And ye shall receive them." When ? Not before 
you believe, but just when you believe. " Believe that 
ye receive; " not shall receive, not have received ; but that 
ye receive just now, while you are believing. " According 
to your faith be it unto you " is the established order of 
God ; and evangelically believing and receiving are insep- 
arably joined together, and can not be put asunder. As 
when the lungs breathe, the air is received, so believing is 
tantamount to receiving. 

7. " Must I believe I receive the blessing just now 
without evidence that I now do receive it ? " You are 
by no means to believe without evidence ; but the evi- 
dences upon which your faith is to rest for the blessing 
now are the promise, faithfulness, and certainty of God's 
word, and not your feelings or imaginations, which may 
deceive you. Yon are to believe that you receive on the 
authority of Jesus Christ, you, on your part, having com- 
plied with the divinely appointed conditions. 

8. The faith that saves, that claims the promise, that 
relies on God's word, must precede the consciousness or 
interior witness of possession. There can be no room for 
saving faith after visible or tangible manifestations, or 
after the blessing is received. It is a matter of knowl- 
edge then. 

Mr. Fletcher says : " Beware of looking for any peace 
or joy previous to your believing; and let this be upper- 
most in your mind." 

You say, " I do not see any evidence, I do not feel any 
evidence, that I receive the blessing." If you have com- 
pletely submitted to God, you are to believe, and have no 
right to doubt God's word because of any absence of 
feeling. Your faith for salvation is not to rest upon 
sight or feeling. The Bible says faith is the evidence of 
things not seen. Faith in feeling, or in seeing, or in the 
witness of the Spirit, does not save ; but faith, simple, 
naked faith in the word of God, does. 



118 PERFECT LOVE. 

9. Seeing, feeling, and possessing the evidences of 
salvation must be subsequent to its reception. The 
blessing is conditioned on faith, and this faith must rest 
on the truth of God, as the evidences of possessing the 
blessing can not exist before the blessing is received. 

10. Men are prone to live by sense rather than by 
faith, and are inclined to trust every thing and every 
body but God. This passage teaches the great and im- 
portant duty of purely trusting and believing God. 

Rev. W. McDonald says : — 

" If I can not believe for entire sanctification until the evi- 
dence of its possession is clear, I can never believe for it ; for 
the evidence of its possession must be subsequent to its posses- 
sion, unless we receive the evidence first and the blessing after- 
ward. The scriptural order is, faith first, the blessing next, and 
the evidence last. But with many it is the evidence first, the 
blessing next, and the faith last. 

" This difficulty arises from confounding faith and evidence. 
That which assures us that the blessing is ours, is the evidence 
which God gives, the witness of the Spirit. And if we do not 
believe until this evidence is received, we shall never believe ; 
for this evidence which we so much desire is conditioned on 
faith, which faith must be exercised before the blessing is 
received." — New Testament Standard, p. 195. 

Dr. True says : " You need not be afraid to believe that you 
receive while you pray ; for according to the testimony of thou- 
sands, you will thereupon receive the direct witness of the Spirit. 
This is what you have hoped to receive first in order to believe ; 
but it comes, if it comes at all, as the confirmation of your faith.'"' 
— Article in the " Guide." Dean Alford's rendering is : " All 
things that ye pray and ask for, believe that ye have received, and 
ye shall have them." 



E VIDE NOES OF PERFECT LOVE. 119 



SECTION IX. 
THE EVIDENCES OF PERFECT LOVE. 

95. What is the character of the evidence of a state of 
entire sanctification ? 

It is just as strong, positive, and reliable as can be given 
to substantiate any fact. Indeed it is the very strongest 
of all evidence. 

1. The testimony of consciousness. This testimony we 
can no more doubt than we can doubt our existence. 
No testimony is more certain than this. By it we know 
we live and breathe, love or hate, sit or stand, or walk, 
and that we are joyful or sorrowful, happy or wretched. 
The sanctified soul may be as clearly and fully conscious 
of purity as the unsanctified is of impurity. While on 
the one hand pride, anger, unbelief, love of the world, 
are matters of positive consciousness, on the other hand 
love, peace, humility, patience, faith, are equally so. In- 
deed, conscience usually speaks louder and clearer in the 
latter case than in the former, because it has received 
more gracious energy. Sin paralyzes ; grace quickens. 

2. The testimony of God — " The witness of the 
Spirit." This testimony is divine, direct, and positive. 
The Holy Ghost is the witnessing Spirit. 

(1) He speaks first to the sinner's heart. Every con- 
victed sinner has the witness of the Spirit, testifying to 
his guilt, condemnation, and exposure to the displeasure 
of God. 

(2) He speaks to every justified soul. Every truly 



120 PERFECT LOVE. 

regenerated soul has, or may have, the witness of the 
Spirit, testifying that he is born of God, and in a state 
of justification. 

(3) He speaks to every sanctified soul. Every truly 
sanctified soul has, or may have, the witness of the 
Spirit, testifying that the blood of Jesus Christ hath 
cleansed him from all sin. Now, while all this testimony 
is given by the infallible Spirit, the latter testimony is 
given under more favorable circumstances, and, conse- 
quently, is quite as clear and strong, if not more so, than 
either of the others. 

We sum up this testimony as follows : 

1. The convicted penitent sinner may know by the tes- 
timony of his spirit, and the witness of the Holy Spirit, 
that he is guilty and unsaved. This testimony is stronger 
and clearer than in the impenitent. 

2. The justified soul may know, and be equally certain, 
by the testimony of his spirit and the witness of the Holy 
Spirit, that God has regenerated his nature, and par- 
doned his sins. This testimony is stronger and clearer 
than that of the convicted sinner. 

3. The sanctified soul may know with equal certainty 
by his spirit, and the testimony of the Holy Spirit, that 
God has cleansed his heart from all sin. This testimony 
is still clearer and stronger than that of the merely regen- 
erated. The inferential and corroborating evidences are 
equally as strong for the fully sanctified as in either of 
the other cases. 

96. Did Mr. Wesley teach that we may have the same 
evidence that we are sanctified that toe have that we are 
justified ? 

To the question, " But how do you know that you are 
sanctified, saved from your inbred corruption? 7 ' Mr. 
Wesley replies : " I can know it no otherwise than I know 



EVIDENCES OF PERFECT LOVE. 121 

that I am justified. ' Hereby kiiow we that we are of 
God,' in eith sense, ' by the Spirit that he hath given 
us.' We know it by the witness and by the fruit of the 
Spirit." — Plain Account, p. 118. 

Bishop O. C. Baker says : " We have been accustomed to believe 
that our standard authors have presented the doctrine of Chris- 
tian holiness in a very perspicuous light ; and if they have never 
declared that it is the privilege of the sanctified believer to enjoy 
the direct witness of the Spirit, so far as their influence goes, it 
would check the panting soul from seeking after the direct evi- 
dence of internal purity. May God grant that we may know by 
happy experience that the doctrine is true, and that the pure in 
heart enjoy the comforting indwelling of the Holy Spirit, assur- 
ing us that sin in us is all destroyed." — Letter in " Guide" 1844. 

97. Ought any one to believe that he is sanctified wholly 
before he has the witness of the Spirit ? 

Mr. Wesley says : " None, therefore, ought to believe that the 
work is done till there is added the testimony of the Spirit wit- 
nessing his entire sanctification as clearly as his justification." 
— Plain Account , p. 79. 

This position of Mr. Wesley is safe, and applicable as 
a general rule ; and yet, perhaps, there may be some 
exceptions to it, as in those cases where God may be 
pleased to hold the soul for a season, after the work is 
done, to a naked faith in his word, before the Spirit's wit- 
ness is given. If we do not mistake, this has been the 
experience of some of the clearest witnesses of perfect 
love. Perhaps the same may be true in some cases of 
justification. 

98. What is the witness of the Spirit? 

It is a sweet, inward persuasion of the Spirit, that God, 
for Christ's sake, has either pardoned my sins and regen- 
erated my soul, or that the blood of Jesus Christ has 
cleansed it from all sin. 



122 PERFECT LOVE. 

Mr. Wesley gives the followiug answer : " By the testimony 
of the Spirit I mean an iuward impression on the soul, whereby 
the Spirit of God immediately and directly witnesses to my spirit 
that I am a child of God ; that Jesus Christ hath loved me and 
given himself for me ; that all my sins are blotted out, and I, 
even I, am reconciled to God." — Sermons, vol. i. p. 94. 

99. Is the ivitness of the Spirit to regeneration and to 
entire sanctification different ? 

They differ only in the facts to which the Spirit gives 
his testimony in the two cases. In the one case, it is a 
delightful and decisive persuasion that God has pardoned 
our sins and converted our souls. In the other, it is a 
delightful and decisive persuasion that the blood of 
Jesus Christ cleanseth us from all sin. 

Bishop Foster says : " The difference of the Spirit's witness 
in the work of justification and entire sanctification is not in the 
manner so much as the thing which is witnessed to. It is given 
in much the same way ; it is the same Spirit ; the phenomena 
are much the same, but the testimony itself differs." — Christian 
Purity, p. 148. 

100. Is the evidence of sanctification, or the witness of 
the Spirit, always clear at first? 

"Indeed, the witness of sanctification is not always clear at 
first, (as neither is that of justification ;) neither is it afterward 
always the same, but, like that of justification, sometimes stronger 
and sometimes fainter. Yea, and sometimes it is withdrawn. 
Yet, in general, the latter testimony of the Spirit is both as clear 
and as steady as the former." — Plain Account, p. 119. 

101. Is it our privilege to possess the witness of the Spirit 
without any intermission ? 

" Some have the testimony both of their justification and sanc- 
tification, without any intermission at all, which, I presume, 
more might have, did they walk humbly and closely with God" — 
Wesley's " Plain Account," p. 122. 



EVIDENCES OF PERFECT LOVE. 123 

102. is true evangelical faith usually accompanied with 
the witness of the Spirit? 

It is. When real faith is exercised, and the work of 
entire sanctification fully wrought, the witness of the 
Spirit may be expected, and it is usually apprehended 
then with greater or less distinctness. Although the wit- 
ness of the Spirit is usually given in connection with 
saving faith, yet it may not always be distinctly appre- 
hended as such at the time. It may please the Lord to 
withhold it temporarily sometimes, in order to teach im- 
portant lessons, and discipline and test the faith of the 
believer. St. John says, " He that believeth on the Son 
of God hath the witness in himself." 

103. Can the witness of the Spirit be retained while any 
sin is committed or alloived ? 

Mr. Wesley says : "It is inevitably destroyed, not only by the 
commission of any outward sin, or the omission of any known 
duty, but by giving way to any inwc^i sin ; in a word, by what- 
ever grieves the Holy Spirit of God." — Sermons, vol. i. p. 94. 

104. Are there certain fruits which necessarily flow from 
a pure heart as evidence of holiness ? 

" There are certain fruits which flow from sanctification, which 
must exist where the work itself exists, to assert if, and certain 
other and counter-fruits, which must necessarily exist where it 
does not, to declare its absence. Now, these fruits, if carefully 
considered, must constitute a most important branch of evidence 
in the case." — Fosters Christian Purity, p. 158. 

The experience carries much of its evidence with it, 
so that the saved know it. They feel it, they confess it, 
and they diffuse it abroad in the sweetness of their spirit, 
and in the purity of their lives. 

105. By what fruit of the Sjririt may we know that our 
hearts are cleansed from all sin? 

"By love, joy, peace, always abiding; by invariable long- 



124 PERFECT LOVE. 

suffering, patience, resignation ; by gentleness, triumphing over 
all provocation ; by goodness, mildness, sweetness, tenderness of 
spirit ; by fidelity, simplicity, godly sincerity ; by meekness, calm- 
ness, and evenness of spirit." — Plain Account, p. 94. 

Dr. Macknight says : " The fruit of the Spirit is love to God 
and man ; joy occasioned by that excellent affection ; peace with 
all men ; the patient bearing of injuries ; a soft, sweet manner 
of speaking; a beneficent disposition; fidelity to engagements, 
promises, and trusts ; calmness under provocation ; temperance 
in the use of meats and drinks." 

106. What are the fruits of inbred sin, and how does 
it manifest itself in the heart ? 

The fruits of inbred sin are pride, anger, self-will, 
jealousy, covetousness, peevishness, impatience, hatred, 
variance, emulations, strife, envyings, unbelief, and such 
like. These do not reign in the justified believer, but 
keep up more or less of a warfare within the soul ; " the 
flesh lusteth against the Spirit, and the Spirit against the 
flesh ; and these are coifferary the one to the other." In- 
bred sin manifests itself to the consciousness of the par- 
tially sanctified by clinging to the appetites and tenden- 
cies of the soul, and seeking and struggling for unlawful 
indulgence. Hence the risings of anger, pride, self-will, 

&G. 

107. Is the emotional experience in the moment of sane- 
tif cation various ? 

There is doubtless as great a variety as in justification 
and regeneration. Some are exercised in one way, some 
in another ; some have one class of emotions, and some 
another. Sometimes there is an unusual illumination of 
soul. Sometimes, a sweet resting and sinking into Christ. 
Sometimes great joy and ecstasy, though this is not the 
general experience. Sometimes there is an astonishing 
increase of faith, and assurance that all sin is gone. Some- 
times an overwhelming sense of the divine presence. 



EVIDENCES OF PERFECT LOVE. 125 

Sometimes the cleansing energy comes in a mighty tor- 
rent, and sometimes in a gentle breeze. Glory to God ! al- 
though there is a diversity of operation both with respect 
to the divine and human spirit, yet the blessed results 
are the same. Let us never mark out a way for God, 
but seek the cleansing power of the Holy Ghost, until it 
comes just as he is pleased to manifest it. 
Let the prayer of your heart be, — 

" Come as thou wilt — I that resign — 
But O, my Jesus, come." 

Sanctified souls are inclined to name the blessing after 
their principal sensations, harmonizing with their emo- 
tional experience. 

1. One person realizes principally a marked increase 
of faith, and he calls it il the rest of faith." 

2. Another is conscious of a deep, sweet resting in 
Christ, and he calls it " resting in God." 

3. Another is permeated with a sense of the divine 
presence, and filled with ecstatic raptures, and calls it 
" the fullness of God." 

4. Another feels his heart subdued, melted, refined, 
and filled with God, and calls it " holiness." 

5. Another realizes principally a river of sweet, holy love 
flowing through the soul, and he calls it "perfect love." 

6. Another is prostrated under the power of the refin- 
ing and sin-killing Spirit, and calls it " the baptism ofHhe 
Holy Ghost" 

1. And another realizes principally a heaven of sweet- 
ness in complete submission to God, and he calls it 
" entire sanctif cation." 

8. While another may feel clearly and strongly con- 
scious of complete conformity to all the will of God, and 
calls it " Christian perfection" If genuine, the work 
wrought in each case is essentially the same. 



126 PERFECT LOVE. 

108. Will Christian perfection make all persons act just 
alike, and appear to equal advantage ? 

Christian perfection removes all sin, and makes the 
soul perfect in love; but it is no part of its office to de- 
stroy personal distinctions or innocent peculiarities. It 
will give a good, sincere, pure heart ; and, other circum- 
stances being equal, it will invariably impart, in all re- 
spects, real and manifest superiority. In the essentials 
of Christian character it will make any man superior to 
what he was without it. 

109. Will a state of entire sanctification clearly evidence 
itself by the absence of all sin ? 

It will ; and any sin, whether of motive, of will, of the 
desires, or of the life, negatives its existence. Men may 
know as surely that they are in a sanctified state as that 
they are in an unsanctified state, and may know it in the 
same way — by consciousness and by the testimony of 
God. Those who are pure in heart, and filled with the 
Holy Spirit, obey God decidedly, constantly, unhesitating- 
ly, unreservedly, cheerfully, and easily : to such the will 
of God is supreme — the end of all controversy. The 
question of obedience is never raised, but is settled. 

110. Will entire sanctification enable me to pray, believe, 
and rejoice every .moment, even in the severest trials ? 

It will, doubtless, so far as it is naturally, or perhaps I 
should say physically, possible. While the soul may have 
seasons of heaviness, sore conflicts, and protracted trials, 
which are often very necessary, it may still possess a 
heaven of peace, and love, and light in its ocean depths. 
This enables the sanctified soul to pray, and believe, and 
rejoice, every moment, or to " rejoice evermore, pray 
without ceasing, and in every thing give thanks." 



EVIDENCES OF PERFECT LOVE. 127 

" I worship thee, sweet will of God 
And all thy ways adore, 
And every day I live, I seem 
To love thee more and more." 

111. Are deep grief and sorrow of soul incompatible 
with perfect love ? 

They are not; and although grace in the depths of a 
sanctified heart secures abiding peace, light, and love, yet 
it does not exempt from occasions of grief and sore trial. 
It affords grace to endure all things, even joyfully, through 
the presence of God. The sanctified soul is never with- 
out comfort. It has in the fullest sense the " Comforter/ 7 

Mr. Wesley says : " Nay, the mind itself may be deeply dis- 
tressed, may be exceeding sorrowful, may be perplexed, and 
pressed down by heaviness and anguish, even to agony, while 
the heart cleaves to God by perfect love, and the will is wholly 
resigned to him. Was it not so with the Son of God himself?" 
— Plain Account, p. 73. 

Mrs. Hester Ann Rogers says : " Satan suggested I ought not to 
have felt any grief; but the Lord teaches me I may feel grief very 
sensibly and keenly, consistent withpure love and entire resignation." 

We must let the idea of holiness stand alone in our 
minds — separate entirely from all accidents of joy or 
sorrow, or indeed any other state of the emotions. If 
the soul is now consciously disentangled from every 
sinful affinity, and in a state of present positive concur- 
rence with the will of God, that is holiness. 

The purest of men are sometimes in heaviness of 
spirit ; they often wade through deep waters of affliction ; 
sometimes they pass through fiery trials from sickness, 
or poverty, or from the bereavement of friends, and they 
may be grieved, depressed, and afflicted ; but they are 
not without grace, and comfort in the Holy Ghost. The 
quiet of their spirit is untouched, and they are never 
destitute of peace. 



128 PERFECT LOVE. 

112. Wliat is the rest which the sanctified soul enjoys? 
The Saviour says, " My peace I give unto you." " The 

work of righteousness [holiness] shall be peace, and the 
effect of righteousness quietness and assurance for ever.' 7 

1. It is not a state in which we do not sympathize 
with the joys and sorrows of others. 

2. It is not~a state of exemption from physical or men- 
tal suffering. 

3. It is not a state of exemption from the Christian 
warfare, or a state of inglorious ease from labor and 
Christian duty. 

4. It is a state of settled and complete satisfaction in 
God, he being " all in all " to the soul. 

5. It is a state of rest from the former servitude to 
doubts, fears, and inbred sin. 

6. It is a state of rest, in which the tumult of the 
heart has been hushed into calmness ; and fear, and dis- 
cord, and doubt have given place to quietness and assur- 
ance. 

7. It is a state of deep and permanent quietude and 
assurance in respect to all our interests, temporal and 
eternal. 

8. It is a state of sweet rest from all conflict between 
the will and the conscience. " The body of sin has been 
destroyed," and the soul has peace with itself— inward 
quietude. " It will feast your souls with such peace and 
joy in God (says Wesley) as will blot out the remem- 
brance of everything that we called peace or joy before." 

"Now rest, my long-divided heart; 
Fixed on this blissful center, rest ; 
Nor ever fron) thy Lord depart — 
With him of every good possessed." 

113. What are the natural and necessary indications 
of a pure heart? 

A pure heart differs vitally from an impure one in the 



EVIDENCES OF PERFECT LOVE. 129 

fact that its expressions of goodness are natural and spon- 
taneous, the fruit of a gracious nature, and not unnatu- 
ral and forced. 

The Saviour says, " Ye shall know them by their 
fruits." The streams partake of the nature of the foun- 
tain. The heart gives character to the life by a law of 
necessity. It breathes itself through all our activities, 
and a pure heart will be indicated, — 

1. By pure and holy conversation. " Out of the abun- 
dance of the heart the mouth speaketh." If the heart is 
right, the conversation will be sweet, truthful, humble, 
heavenly, and holy. 

2. By opposition to all impurity. A pure heart loathes 
sin, and has no affinity for it. It shrinks from it in- 
stinctively as a worm would from a fire. 

3. By watchfulness. The love of purity begets watch- 
fulness against impurity. The pure heart is watchful 
instinctively. 

4. By reluctance to mingle with the gay, the vain, and 
the worldly. It has no moral affinity for such society, 
and no taste for such associations. The charm of the 
world has been broken. The pure heart has tastes, 
motives, communings, and enjoyments totally dissimilar 
to the worldling. 

This perfect love is a foretaste of the bliss of heaven. 
Thomas Moore refers to it : 

"Go, wing thy flight from star to star, 
From world to luminous world, 
As far as the universe spreads its flaming wall, 
Take all the pleasures of all the spheres, 
And multiply each through endless years, 
One minute of Heaven is worth them all ! " 

114. Is it not very difficult to retain the clear light of 
full salvation ? 

We answer, No. It is less difficult than to retain the 
9 



130 PERFECT LOVE. 

continuous light of justification and neglect full salva- 
tion. In order to retain justification, we have to live 
obediently, and that can be done more easily with a pure 
heart than with an impure one. All things considered, 
the easiest religious life is the fullest and least obstructed 
religious life. A little religion is more difficult to retain 
than a heart full. Full salvation includes clear light, a 
submissive will, strong faith, nearness to God, intense spir- 
itual affinities, worldly charms broken, and healthful 
activities, all of which combine in making the religious 
life natural and easy by the grace of God. 

A purely religious life is more of a sweet, divine charm 
than a tedious service, and more easy than difficult to 
the soul fully saved. The nearer we get to Christ, the 
more strongly we are attracted toward him, and the 
difficulty or easiness of a Christian life is as we follow 
Christ closely or afar off. 

115. Does entire sanctification secure the "full assur- 
ance of faith " ? 

It does ; and as we believe, the only grounds for " the 
full assurance of faith." It cuts the knots of doubt and 
uncertainty, and makes the evidences of Christian expe- 
rience strong, and the path of duty plain. 

Inbred sin — the discordant antagonism of grace in the 
partially purified heart — is fruitful of more darkness, 
doubts, and uncertainty than all other causes. The 
heart, when cleansed from all vile and degrading pas- 
sions, such as leanings to pride, envy, jealousy, impa- 
tience, and unsanctified fear and uneasiness, has rest and 
abiding assurance. This assurance is greatly important. 
Massilon, the French bishop and pulpit orator, said : 
" You cannot serve God with pleasure, only when you 
serve him without reservation. From the moment you 



EVIDENCES OF PERFECT LOVE. 131 

make him entire master of your heart, hope, confidence, 
and joy will spring up in the depths of your soul." 

" To be assured of our salvation," (said St. Augustine) 
" is no arrogant stoutness ; it is faith ; it is no pride ; it is 
devotion. It is no presumption ; it is God's promise." 
With this experience and assurance, we can say with 
Rev. James Brainard Taylor, "/ have been in the foun- 
tain and am clean;" or, like Alfred Cookman, "Alfred 
Coohman washed in the blood of the Lamb.'' 1 Bishop 
Latimer said to Ridley, "When I have the assurance 
of faith, I am as bold as a lion. I can laugh at trouble. 
Without it, I am so fearful a spirit that I would run into 
a very mouse-hole." This assurance has been illustrated 
by saints in all ages. The martyrs, standing in this clear 
light, and gazing on the glories of Christ, forgot the fag- 
ots and fires kindling at their feet. St. Ignatius, Bishop 
of Antioch, a disciple of St. John the evangelist, was 
full of this assurance and of the Holy Ghost. His zeal 
was as quenchless as an angel's, and his faith triumphed 
over death in its most appalling forms. While the wild 
beasts were ready to be let loose upon him to tear him 
in pieces, he boldly declared to Trajan, the Roman em- 
peror, "that he would rather die for Jesus Christ than 
rule to the ends of the earth." 

Mary Dyer, who was hung in Boston, in 1660, for being 
a Quaker, was so filled with assurance, that on her way 
to the gallows she said : 

" This is to me an hour of the greatest joy I could enjoy in 
this world. No eye can see, no ear can hear, no tongue can utter, 
and no heart can understand, the sweet incomes, or influence, and 
the refreshings of the Spirit of the Lord, which now I feel." 

116. Is an entirely sanctified state a blissful one ? 

Holiness is bliss itself! — conscious purity — soul har- 
mony ! Supreme delight in God, and the object of its 



132 PERFECT LOVE. 

delight always present. Loving God with all the heart 
and soul is the highest bliss of which our nature is capa- 
ble. The pure heart can triumphantly say — 

" I love thee so, I know not how, 
My transports to control ; 
Thy love is like a burning fire 
Within ray very soul." 

In reading the gospels and epistles we are struck with 
the joy ousness, hope, and triumph, mentioned of believers 
everywhere. The words which we see most frequently 
are " Love" " Joy," li Peace" " Praise" " Thanksgiving" 
" Joy unspeakable and full of Glory" The primitive 
church was a " royal priesthood/' " a holy nation/' going 
to Mount Zion with songs and triumph : and not a com- 
pany of iveeping, doubting, fearing, trembling, groaning 
professors. 

O the blessedness of full communion with Christ, and 
his lovely image shining upon our hearts ! Holiness se- 
cures a moral standpoint, where " Immanuel" " God with 
us," " The Rose of Sharon," " The Lily of the Valley," 
" the brightness of the Father's glory," is clearly appre- 
hended, and his charming glories are poured upon the 
soul. The life of Christ in the entirely sanctified, is a 
life of love, pure, boundless, changeless love. This experi- 
ence once possessed and established in the soul, carries 
the peace, the triumph, the serenity of heaven with it. It 
has been beautifully said, " The opening of the streets of 
heaven are upon the earth." Even here we may enjoy 
many a sweet foretaste of coming bliss. 

" God is love," — infinite love ! Who can fathom it? 

" Yes, measure love, when thou canst tell 
The lands where seraphs have not trod, 
The heights of heaven, the depths of hell, 
And lay thy finite measuring rod 
On the infinitude of God." 



PROFESSION OF PERFECT LOVE. 133 



SECTION X. 
THE PROFESSION OF PERFECT LOVE. 

117. Do the Scriptures authorize a confession of what 
God does for us ? 

They do. David says, " Corne and hear, all ye that fear 
God, and I will declare what he hath done for my soul." 
Jesus said to one whom he had healed, " Go home to thy 
friends, and tell them how great things the Lord hath done 
for thee, and had compassion on thee." Paul says, u If 
thou shalt confess with thy mouth the Lord Jesus, and 
shalt believe in thine heart that God hath raised him from 
the dead, thou shalt be saved. For with the heart man 
believeth unto righteousness [holiness], and with the 
mouth confession is made unto salvation." In his Letter 
to Timothy, a young minister of the gospel, he says, that 
he, Timothy, "professed a good profession before many 
witnesses." The apostle exhorts the Hebrew brethren 
after this manner : " Let us hold fast our profession. 11 
David says, " Thy saints shall bless thee. TJiey shall 
speak of the glory of thy kingdom, and talk of thy power, to 
make known to the sons of men his mighty acts, and the 
glorious majesty of his kingdom." Our Saviour repeat- 
edly declared, " Whosoever shall confess me before men, 
him shall the Son of man also confess before the angels 
of God." No fear of man, nor false modesty, should seal 
our lips against an honest confession of perfect love. 

118. Does the Bible teach that Christians are God's 
witnesses ? 

It does. " Ye are my witnesses, saith the Lord." " Ye 



134 PERFECT LOVE. 

shall be witnesses unto me, both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost parts of 
the earth." Nearly all the Scripture characters gave 
their testimony to what God did for them — to their 
experience. St. Paul professes full salvation in Rom. 
xv. 29. u And I am sure that, when I come unto you. I 
shall come in the fullness of the blessing of the gospel of 
Christ." He says in the first chapter, that the gospel is 
" the power of God unto salvation." Then, if " the full- 
ness of the blessing " means anything, it means full sal- 
vation. Notice his strong assertion — " I am sure," &c. 
Here is no doubt or uncertainty. 

119. Does the church generally recognize a "profession of 
religion as a duty of believers ? 

It does. A profession of religion is the acknowledged 
duty of all true Christians. It is recognized in all 
branches of the Protestant church. Believing with the 
heart and confessing with the mouth, stand closely con- 
nected ; and " what God hath joined together," no man 
has a right to put asunder. The mouth must and will 
speak, when the heart believeth unto righteousness ; for 
" of the abundance of the heart the mouth speaketh." The 
belief and experience of the heart, and the confession of 
the mouth, must go together. The possesion of perfect 
love, and a desire for its diffusion, are inseparable, and 
this desire prompts to & profession. 

Albert Barnes says, " that a profession of religion is, by St. 
Paul, made as really indispensable to salvation as believing. 1 * 
(Notes on Bom. x. 10.) Matthew Henry, the commentator, says : 
" What God has wrought in your souls, as well as for them, we 
must declare to others. . . . God's people should communicate 
their experience to teach others." The commentator Dr. Scott 
says : " Every servant of God is a witness for him ; and they all 
can give such an account of what he has wrought in them, shown 
to them, and done for them, as to lead others to know, believe, 
and understand his power, truth, and love." 



PROFESSION OF PERFECT LOVE, 135 

1 20. To what is the Christian to give his testimony ? 

A witness is to testify to what he knows. A Christian 
is to testify regarding his experience, " the truth, the 
whole truth, and nothing but the truth. 1 ' Any ambiguity 
or concealment by a witness, is a high offense against 
civil statutes, and an insult to any court of justice. 
Every court in the world would dismiss from the stand 
as an incompetent witness any one who could only affirm 
a belief, a desire, or a hope respecting the facts involved 
in his testimony. 

He who witnesses for Christ must tell just what he 
has done. This is allowable by all in regard to justifica- 
tion and regeneration ; why not in regard to sanctifica- 
tion ? Why not declare all that God has done for us, 
just so far as there is clear evidence of its accomplish- 
ment, as well as to declare only a part ? Must they 
withhold the clearest and best part of their testimony ? 
Moses did not so understand our duty. He says, allud- 
ing to the law, the works, and the goodness of God, 
" Thou shalt talk of them when thou sittest in thine house, 
and when thou ivalkest by the way, and when thou liesi 
down, and when thou risest up." Christians are to tes- 
tify to their knowledge of pardon, adoption, regeneration, 
and sanctification ; their evangelical experience being 
the base of their testimony. 

121. Will not the spirit, conversation, and example 
exhibit what grace has done, so as to exclude the necessity 
for aprofession? 

These are important and indispensable, but are not 
the whole of our duty. If the sanctified soul can be 
excused on this ground from professing holiness, then 
the converted sinner can be excused on the same ground 
with equal propriety from any profession, and we should 
have no professors at all. 



136 PERFECT LOVti. 

The outward life, however exemplary, is not a reli- 
gious testimony; it can declare nothing definite as it 
respects its own origin, whether its visible excellencies 
are inborn and natural, or whether they are the results 
of self- culture, discipline, or self-control, while the heart 
may be full of pride, hatred, and unbelief; or whether 
they are the result of the atoning blood, and the power 
of grace. The life, if well ordered, may testify to the 
purity of your morals. It may prove you honest, indus- 
trious, and neighborly ; but all these may exist without 
either justification or sanctification. Multitudes but par- 
tially sanctified desire to know if any have experienced 
deliverance from inbred sin, and would be encouraged 
to seek the blessing, by clear testimony, given in the 
spirit of holiness. The idea so prevalent " that peo- 
ple are to live their religion, and say as little about it as 
possible," is in direct conflict with the teaching and 
practice of Christ and the Apostles. 

Dr. D. A. Whedon says : " It is to be feared that special 
danger lies hid in the idea that we are not to openly profess this 
grace, but to show it forth in the life. It is just the idea which 
the devil, the greatest foe of vital godliness, would have prevail, 
— it is the f>oint at which some of his fiercest temptations are 
directed, and at which scores stumble and fall." — Letter in N. 
G. Advocate. 

The pastoral address of the General Conference of 
1832 presents the following upon the subject of holi- 
ness: 

" Why then have we so few living witnesses that * the blood 
of Jesus Christ cleanseth from all sin ' r Among primitive Meth- 
odists, the experience of this high attainment in religion may 
justly be said to have been common ; now a profession of it is 
rarely to be met ivith among us, 

" Is it not time for us, in this matter at least, to return to first 
principles f Is it not time that we throw off the reproach of 



PROFESSION OF PERFECT LOVE. 137 

inconsistency with which we are charged in regard to this matter ? 
Only let all who have been born of the Spirit, and have tasted of 
the good word of God, seek with the same ardor to be made per- 
feet in love as they sought for the pardon of their sins, and soon 
will our class meetings and love feasts be cheered by the rela- 
tion of experiences of this high character, as they now are with 
those which tell of justification and the new birth. And when this 
shall come to be the case, we may expect a corresponding increase 
in the amount of our Christian enjoyments, and in the force of 
the religious influence we shall exert over others." 

In this we have the true ring of primitive Method- 
ism — plain, straightforward , simple Methodism, just as 
it should be, and not as the prejudices and customs of the 
people would like to have it. 

We do not design to take extreme ground in regard 
to the profession of perfect love, but to present truth 
and duty concerning it, as we understand them. We 
most firmly believe that an honest, humble, full confes- 
sion of perfect love is scriptural, Wesleyan, and honora- 
ble to God. 

122. Should Christian labor and testimony go together? 

They should. After Pentecost, Peter and John went 
down to Samaria to labor for Christ, and " testified and 
preached the word of the Lord." Christ declared unto 
Paul, that He appeared unto him to make him " a minis- 
ter and a witness." Here a distinction is made between 
preaching and witnessing, and that both are essential 
parts of ministerial duty. Paul often fell back upon his 
religious experience, and related it as simply and direct- 
ly as possible, and published his experience to the world 
with its remarkable details, visions, power, and visit to 
the third heaven included, He says, " Christ liveth in 
me ; " "I am crucified with Christ ; " and, " Ye are my 
witnesses, and God also, how holily, and justly, and un- 
blamably we behaved ourselves among you." 



138 PERFECT LOVE, 

Christian experience belongs to the domain of experi- 
mental and spiritual demonstration. Christianity is sub- 
mitted to all by the test of positive experience, and, for 
its reception and progress in the world, must depend 
upon the testimony of competent witnesses, who are to 
" testify to the gospel of the grace of God." 

123. Does not so rich a grace deserve a humble, faithful, 
and grateful acknowledgment ? 

If any man is under obligations of confession and pro- 
fession, it is the entirely sanctified soul. If any man has 
a right to relate his experience, it is the man who has 
been cleansed by the blood of Jesus. And if the re- 
hearsal of any religious experience be useful to the 
church, and pleasing to God, it must be that which is 
clear and strong, deep, and thoroughly evangelical. When 
the soul is baptized with the Holy Ghost, and sin is 
utterly destroyed, and love, pure, perfect love, fills the 
whole heart, there are the most solemn obligations of 
faithful testimony for God. Rev. William Bramwell 
wrote to a friend, " Live in purity of heart. Be saved 
from all sin, and declare this at every proper season." 
And yet the vast mass of Christian professors, Bishop 
Thomson said, " are like the rivers emptying into the 
Arctic Sea, are frozen over at the mouth." 

Dr. H. Bannister wrote in the Advocate of Holiness in 1875 : 
" The Lord deliver his Church forever from the vice that would 
suppress his earnest, conscientious people from acknowledging 
the glorious work wrought by Divine grace in their hearts at any 
time and in any degree. What more unnatural and cruel than 
to suppress a great, human joy occasioned by the reception of 
grand earthly blessings." 

124. Can the witness of entire sanctification be retained 
without confession on suitable occasions ? 

It cannot. To retain perfect love requires continued 



PROFESSION OF PERFECT LOVE. 139 

obedience to all the will of God. Not to gratefully 
acknowledge his grace and work in us, is disobedience, 
and grieves his Holy Spirit. The united testimony of 
those clear in this experience has but one voice on this 
question. 

1. Rev. William Brarawell says: "I think such a blessing 
can not be retained without professing it at every fit opportunity ; 
for thus we glorify God, and with the mouth make confession 
unto salvation." — Memoir. 

2. Rev. John Fletcher lost this grace four or Jive times 
by not declaring it. Please note his testimony : 

" My dear brethren and sisters : God is here ; I feel him in 
this place ; but I would hide my face in the dust, because I 
have been ashamed to declare what he hath done for me. For 
many years I have grieved his Spirit; but I am deeply humbled, 
and he has again restored my soul. Last Wednesday evening he 
spoke to me by these words : ' Reckon yourselves therefore to be 
dead indeed unto sin, but alive unto God, through our Lord 
Jesus Christ.' I obeyed the voice of God ; I now obey it ; and 
I tell you all, to the praise of his love, I am free from sin. Yes, 
I rejoice to declare it, and to bear witness to the glory of his 
grace, that I am dead unto sin and alive unto God, through 
Jesus Christ, who is my Lord and King. I received this blessing 
four or five times before, but I lost it by not observing the order 
of God, who has told us, ' With the heart man believeth unto 
righteousness, and. with the mouth confession is made unto sal- 
vation.' But the enemy offered his bait under various colors to 
keep me from a public declaration of what my Lord had 
wrought. 

" When I first received this grace, Satan bid me wait a while, 
till I saw more of the fruits. I resolved to do so ; but I soon 
began to doubt of the witness which before I had felt in my 
heart, and was in a little time sensible I had lost both. 

"A second time, after receiving this salvation (with shame I 
confess it), I was kept from being a witness for my Lord, by the 
suggestion, ' Thou art a public character ; the eyes of all are 



140 PERFECT LOVE. 

upon thee ; and if, as before, by any means thou lose the bless- 
ing, it will be a dishonor to heart holiness,' &c. I held my 
peace, and again forfeited the gift of God. 

" At another time I was prevailed upon to hide it by reason- 
ing, HOW FEW EVEN" OF THE CHILDREN OF GOD WILL RECEIVE 

this testimony ! many of them supposing every transgression 
of the Adamic law is sin ; and therefore if I profess myself to 
he free from sin, all these will give my profession the lie ; because 
I am not free in their sense ; I am not free from ignorance, mis- 
takes, and various infirmities. I will therefore enjoy what God 
hath wrought in me, but I will not say I am perfect in love. 
Alas ! I soon found again, ' He that hideth his Lord's talent, 
and improveth it not, from that unprofitable servant shall be 
taken away even what he hath.' 

" Now, my brethren, you see my folly ; I have confessed it in 
your presence ; and now I resolve before you all to confess my 
Master; I will confess him to all the world; and I will declare 
unto you, in the presence of the holy Trinity, I am now ' dead 
indeed unto sin.' " — Journal of H. A. Rogers, pp. 134-137. 

We have no cause to believe that Mr. Fletcher ever 
lost the blessing after this decided public profession. 

It was at that time that the holy Fletcher said to Mrs. 
Hester Ann Rogers, " Will yon, my sister, be one who 
shall spread the sacred flame ? Come, my friend, I will 
covenant with you ; we will join to magnify the Lord, and 
bear our testimony before men and angels. Will you?" 
Mrs. Rogers replied with flowing tears, " In the strength 
of Jesus, I will 11 And she did, in public and in private, 
until her soul took its departure for heaven. 

3. " Experience shows (says Dr. D. A. Whedon) that the 
simple neglect of this duty is the point at which loss commences ; 
and if the neglect be continued, the results are most disastrous 
to the soul concerned." — Letter in N. G. Advocate. 

4. When Lady Maxwell was first sanctified she put off a pub- 
lic profession ; as a result she lost her evidence of purity, and 
became perplexed with doubts for a season. She was led to see 



PROFESSION OF PERFECT LOVE. 141 

that her doubts were occasioned by her not humbly declaring 
what God had done for her soul, and she ever after stood as a 
faithful w itness of full salvation. Her biographer says: "She 
was constrained to bear her steady, decided, consistent testimony 
that the hitter root of sin was destroyed." 

5. Mrs. Phoebe Palmer says : " Now, though I well know that 
this blessing is the gift of God, through our Lord Jesus Christ, 
yet I fully believe if I had not yielded to my convictions rela- 
tive to confession, I could not have retained it." 

6. Rev. Asa Kent, late of the Providence Conference, says : 
" I have reason to believe, fifty-six years ago this month, the 
Lord took full possession of my heart, and filled me with pure 
love." He further adds : "It seemed too much for such a worm 
to confess, and / waited to see if the blessing remained ; in this 
way Host the witness." Then he says : " For seven years I had 
severe temptations and conflicts with the powers of darkness. 
After this seven years of wilderness life, the Lord renewed the 
assurance of his love in my heart, far beyond all I had ever 
known before." — Letter in "Guide." 

7. Rev. B. W. Gorham says : " I have found that if I would 
remain clear in my witness of perfect love, I must be specific in 
my testimony ; in the sober use of Scripture terms I must testify 
explicitly of what the Lord has doue for me." 

When, from any cause, our testimony is withheld, we 
having opportunity to acknowledge the grace and power 
of God, the Spirit is grieved, and we suffer loss; the 
witness becomes faint and blurred, and our experience 
becomes indefinite and doubtful. Those who withhold 
their testimony soon reach a condition where a truthful 
confession of perfect love is impossible. 

125. What good will be secured by confessing perfect 

love ? 
i 

1. A Christian testimony will obey and please God. 
u Ye are my witnesses, saith the Lord." 

2. It will benefit the confessor. This is not questioned 



'142 PERFECT LOVE. 

in regard to regeneration ; why should it be in regard to 
entire sanctification ? Bishop Hamline says, the confes- 
sion of holiness " promotes humility," u aids self-conse- 
cration," and " strengthens faith itself." James Caughey 
says : " The more frequently I spoke of this great bless- 
ing, confessing it, and urging others to press after it, the 
clearer my evidence became." Lady Maxwell says: 
" I am enabled to bear a more public and decided testi- 
mony for Christian perfection by my lips and pen, and I 
find that the Lord owns me in it, at least, so far as it 
respects my own soul." By a law of our nature, an 
experience, or a feeling expressed, is increased. Anger 
unexpressed, subsides ; expressed, becomes fury. Love 
uttered is increased. Gratitude expressed glows with 
a warmer flame. Praise confined within *the secret 
recesses of the heart, dies away ; but when it finds utter- 
ance from the lips, it becomes a triumphant song. So it 
is with every feeling of our hearts. In accordance with 
this law, the relation of our experience improves it. To 
express our faith in Christ, increases our faith. God has 
so ordered things, that in communicating good to others 
we receive good ourselves. 

3. It will benefit others. " Many shall hear it, and 
fear and trust in the Lord." This is never doubted in 
regard to justification, why should it be in regard to our 
complete cleansing? Bishop Jesse T. Peck says : 

" This testimony, humbly and truthfully given, will move the 
hearts of others as nothing else can. We have seen even multi- 
tudes swayed and dissolved, and sinners awakened under its in- 
fluences, as if the breath of God were in it." 

Dr. Adam Clarke says : " It has been no small mercy to me, 
that in the course of my religious life I have met with many 
persons who have ■professed that the blood of Christ had saved 
them from all sin, and whose profession was maintained by an 
immaculate life,"- — Theology, p. 188, 



PROFESSION OF PERFECT LOVE. 143 

" If an intelligent believer," says Dr. Raymond, " whose spirit, 
manner of life, and conversation — whose character and conduct 
are in harmony with a profession of perfect love — should testify 
that he has the witness of the spirit, that he is cleansed from 
all unrighteousness, sanctified wholly, filled with all the fullness 
of God, there is no good reason why any one should doubt his 
testimony." — Systematic Theology. 

Millions of sinners have been led to seek Christ 
through the testimony of saints regarding their justifica- 
tion, and many, many thousands of partially sanctified 
believers have been encouraged to seek a fullness in 
Jesus, by the clear testimony of those who have experi- 
enced this fullness themselves. Let us not forget, 
" That the communication of thy faith may become 
effectual by the acknowledging of every good thing 
which is in y 7 ou in Christ Jesus." " The humble shall hear 
thereof and be glad" 

126. Should holiness be 'professed before a 'promiscuous 
audience ? 

There should be prudence and judgment exercised in 
this, as in all other Christian duties. In the confession 
of " perfect love," the same prudence and judgment 
should be exercised as in the confession of justification, 
as to time, place, &c. Christ bade his disciples " cast 
not their pearls before swine," intimating a proper dis- 
crimination with respect to circumstances and hearers. 
There may be seasons and occasions when it will be wise 
and useful to give testimony before all classes. But 
this profession, the same as that of justification, should 
usually be made among the pious, and in social meetings. 

127. What terms are best and safest in professing 
holiness ? 

We are always safe in keeping close "to the Bible. We 
may reasonably infer that the Holy Ghost has chosen the 



144 PERFECT LOVE. 

best terms expressive of his own work. Bible terms are 
less likely to mislead people than those of our own selec- 
tion. While we do not think there is any authority for shut- 
ting a man up to any particular form of expression, yet we 
have no right to ignore the inspired terms significant of 
this blessing. " Higher life," " life of faith," " more reli- 
gion/ 7 " a deeper work of grace," and like phrases, are well 
enough in their place, but should not take the place of 
the deeply significant words of inspiration. God has 
named his own religion. " And a highway shall be 
there, and a way, and it shall be called, The way of 
HOLINESS ; the unclean shall not pass over it," " Why, 
then," asks Dr. Adam Clarke, " are there so many, even 
among sincere and godly ministers and people, who are 
so much opposed to the terms, and so much alarmed at 
the professior ? 

128. Should the profession be definite, and in terms 
which will not mislead ? 

It should. We should not be so indefinite, or make 
choice of such terms as amount to an actual or virtual 
denial of the work, or a refusal to bear the responsibility 
of this " high and holy calling." It is the truth that we 
are to profess, the exact truth, in our experience. 

Dr. Adam Clarke says : " This fitness, then, to appear before 
God, and thorough preparation for eternal glory, is what I plead 
for, pray for, and heartily recommend to all true believers, 
under the name of Christian perfection. Had I a better name, 
one more energetic, one with a greater plenitude of meaning, 
one more worthy of the efficacy of the blood that bought our 
peace, and cleanseth from all unrighteousness, I would gladly 
adopt and use it." — Christian Perfection, p. 184. 

129. Do not some profess this experience in terms seri- 
ously objectionable ? 

Very likely ; as there is no Christian duty that has 
not been abused by inconsiderate, rash, and weak minds. 



PROFESSION OF PERFECT LOVE. 145 

The same is true in the profession of justification. It 
can not be expected that the profession of holiness will 
be wholly free from exhibitions of human frailty. The 
world is full of uncultivated, careless, rash, inconsiderate, 
and impetuous men, and the profession of holiness, like 
all other Christian duties, is liable to abuse from them. 
Unwise professions of holiness, however, argue no more 
against its profession, than the abuse of prayer argues 
against the duty of prayer. 

There are some who profess holiness carelessly, and 
use objectionable and unguarded terms. These, in most 
cases, are those whose life and spirit present but a sorry 
idea of Christian holiness. Such persons sometimes say, 
"I am perfect," " I am pure," " I have not committed a sin 
for so long." These things ought to be true, and may 
be true; but their careless utterance by some of the pro- 
fessed friends of holiness has done much to injure this 
precious doctrine, and bring its profession into disrepute. 
It was so in Mr: Wesley's day, and it is so in our day. 

130. Is not the profession of holiness, assumed by some, 
as of itself evidence of spiritual pride ? 

Rev. Charles G. Finney says : " It seems next to impossible, 
with the present views of the church, that an individual should 
really attain to this state, and profess to live without known sin, 
in a manner so humble as not of course to be. suspected of 
enormous spiritual pride. This consideration has been a snare 
to some who have hesitated, and even neglected to declare what 
God had done for their souls, lest they should be accused of 
spiritual pride. And this has been a serious injury to their 
piety." — Letter to Preachers. 

131. Does not the prof ession of perfect love as a distinct 
blessing tend to produce jealousy and discord among 
brethren ? 

It does not among Christians. A confession of entire 
10 



146 PERFECT LOVE. 

sanctification in suitable words, in a proper manner and 
place, and in the right spirit, will produce no jealousy or 
discord among real Christians. It may among a class of 
backsliders, and dead or doubtful professors. These, of 
course, would writhe under both the possession and con- 
fession of this grace. 

Mr. Wesley says : " Nor does any thing under heaven more 
quicken the desires of those who are justified, than to converse 
with those whom they believe to have experienced a still higher 
salvation." — Vol. vi. p. 502. 

132. Did Mr. Wesley encourage the profession of Per- 
fect Love? 

He did. We will give you a number of quotations 
from his journal and letters bearing upon this question. 

1. " One reason why those who are saved from sin should 
freely declare it to believers is, because nothing is a stronger 
incitement to them to seek after the same blessing. And we 
ought, by every 'possible means, to press every serious believer to 
forget the things which are behind, and with all earnestness go 
on to perfection" — Vol. vii. p. 50. 

2. " You can never speak too strongly or explicitly upon the 
head of Christian perfection. If you speak only faintly and 
indirectly, none will be offended and none profited. But if you 
speak out, although some will probably be angry, yet others will 
soon find the power of God unto salvation." — Vol. vii. p. 254. 

3. "It requires a great degree of watchfulness to retain the 
perfect love of God ; and one great means of retaining it, is 
frankly to declare what God has given you, and earnestly to 
exhort all the believers you meet with to follow after full salva- 
tion" — Vol. ii. p. 13. 

4. " At the love feast Mr. C. related the manner how God 
perfected him in love — a testimony which is always attended 
with a peculiar blessing." — Vol. iv. p. 458. 

5. "By silence he might avoid many crosses which will natu- 
rally and necessarily ensue if he simply declare, even among 
believers, wha,t God has wrought in his soul. If, therefore, such 






PROFESSION OF PERFECT LOVE. 147 

a one were to confer with flesh and blood, he would be entirely 
silent. But this could not be done with a clear conscience, for 
undoubtedly he ought to speak." — Vol. vi. p. 502. 

6. " Undoubtedly it would be a cross to declare what God has 
done for your soul ; nay, and afterward Satan would accuse you 
on the account, telling you, ' You did it out of pride.' Yea, and 
some of your sisters would blame you, and perhaps put the same 
construction upon it. Nevertheless, if you do it with a single 
eye it will be well pleasing to God." — Vol. vii. p. 103. 

7. "In the evening I spoke to those at Manchester who be- 
lieved that God had cleansed their hearts. They were sixty- 
three in number, to about sixty of whom I could not find there 
was any reasonable objection." — Vol. vii. p. 381. 

8. "A few witnesses of pure love remain there still, but sev- 
eral are gone to Abraham's bosom. Encourage those in Mac- 
clesfield who enjoy it to speak explicitly what they do experience ; 
and to go on till they know all that ' love of God that passeth 
knowledge.' " — Letter to H. Ann Rogers. 

9. Mrs. Hester Ann Rogers says : " Mr. Wesley came to 
Macclesfield, and I saw and conversed with him for the first 
time. He behaved to me with parental tenderness, and greatly 
rejoiced in the Lord's goodness to my soul ; encouraged me to 
hold fast and to declare what the Lord had wrought" — Journal. 

10. " For about three years he [Joseph Norbury] has humbly 
and boldly testified that God had saved him from all sin." — Vol. 
ii. p. 297. 

11. He writes to his brother Charles, who was about to visit 
Macclesfield, where there were a large number of witnesses of 
holiness : "I believe you will rather encourage them to speak 
humbly and modestly, the words of truth and soberness. Let 
your knowledge direct, not quench, the fire. That has been 
done too much already." See Vol. ii. p. 130-133. 

Not a word of opposition to the profession of full 
salvation can be found in any of Mr. Wesley's writings. 
His rules of prudence in regard to the profession of holi- 
ness, given in his " Plain Account/' are all good, and we 



148 PERFECT LOVE. 

believe are usually observed by the professors and 
friends of holiness. 

133. Did Mr. Wesley prof ess Christian perfection? 

He did. Any minister who speaks of entire sanctifi- 
cation as Mr. Wesley did, is regarded as a professor of 
holiness. He says: 

" You have over and over denied instantaneous sanctification 
to me ; but / have known and taught it above these twenty 
years." — Vol. iv. p. 140. 

" Many years since, I saw that without holiness no man shall 
see the Lord. I began by following after it and inciting all with 
whom I had any intercourse to do the same. Ten years after, 
God gave me a clearer view than I had before of the way how 
to attain it, namely, by faith in the Son of God. And immedi- 
ately / declared to all, ' We are saved from sin, we are made 
holy by faith.' This I testified in private, in public, in print, 
and God confirmed it by a thousand witnesses." — Vol. vii. p. 38. 

This was written in 1771. In 1744, nearly thirty 
years before, he writes : 

" In the evening, while I was reading prayers at Snowsfield, I 
found such light and strength as I never remember to have had 
before. I saw every thought as well as action or word, just as 
it was rising in my heart, and whether it was right before God, 
or tainted with pride or selfishness." 

" I waked the next morning, by the grace of God, in the same 
spirit ; and about eight, being with two or three that believed in 
Jesus, I felt such an awe, and tender sense of the presence of 
God, as greatly confirmed me therein ; so that God was before 
me all the day long. I sought and found Him in every place ; 
and could truly say, when I lay down at night, ' now I have lived 
a day.' " — Vol. iii. p. 324. 

Those who say Mr. Wesley did not profess perfect 
love, do so because he does not, as they claim, state it in 
his Journals. We admit Mr. Wesley seldom recorded 
his personal religious experience in his Journals, and yet 
we have as much regarding his experience of sanctifi- 



PROFESSION OF PERFECT LOVE. 149 

cation as of justification. The most he says about his 
justification was that at Aldersgate, when he felt " his 
heart strangely warmed." This is often quoted respect- 
ing his justification, while the foregoing is both as clear 7 
and as definite respecting his sanctification. There is 
just as much propriety, in the light of his Journals, in 
asserting that he did not profess justification, as that he 
did not profess entire sanctification. 

134. Did Mr. Wesley find opposition in the church to 
the profession of holiness ? 

He did, and asks the following question : 

" But is there no way to prevent these crosses which usually 
fall on those who speak of being thus saved ? " He replies, " It 
seems they cannot be prevented altogether while so much of 
nature remains even in believers. But something might be done 
if the preacher in every place would : (1) Talk freely with all 
who speak thus ; and, (2) Labor to prevent the unjust or unkind 
treatment of those in favor of whom there is reasonable proof ." — 
Plain Account, p. 71. 

Happy, happy would it have been for the church of 
God, if every Methodist minister had followed this advice 
of the great founder of Methodism. But, alas ! how 
many, instead of laboring to help and protect those who 
have professed Christian holiness, have sided with their 
opposers, and labored to put down the profession of 
holiness in the church ! 

St. John, the lovely and sweet-spirited apostle, was 
banished to the isle of Patmos " for the word of the Lord, 
and the testimony of' Jesus Christ." When Stephen, filled 
with the blessed Holy Spirit, gave his testimony and 
stated what he saw and heard, the Jews could not endure 
it, but " cried out with a loud voice, and stopped their 
ears and ran upon him with one accord, and cast him 
out of the city and stoned him." If the apostles and 



150 PERFECT LOVE. 

martyrs had only held their peace, kept quiet, and lived 
their religion only, they might have saved their heads. 

Satan has always stirred up the fiercest opposition to 
positive Christian testimony, and the most cruel and 
bitter persecutions Christians have ever suffered have 
been for witnessing to a knowledge of Christ and His 
most gracious work. Madam Guyon was shut up in the 
French Bastile four years, because she taught the doc- 
trine and experience of justification and sanctification by 
faith. 

It is not strange that Satan should oppose Christian 
testimony, for St. John says this great accuser of the 
brethren is overcome " by the blood of the Lamb, and by 
the word of their testimony." 

William Bramwell writes as follows to a young preacher : 
" Live in it, talk about it, preach it, and enforce it with all 
patience, with all kindness ; and if you do this, hell, the world, 
and numbers among the Methodists, — yea, some leaders, if not 
preachers, — will, in some artful way, seek to hinder your suc- 
cess." — Memoir. 

135. Is there not a want of harmony in Mr. Wesley } s 
teaching on this subject at successive periods ? 

There is, between his early and abandoned views, and 
his mature and established views. 

Mr. Wesley's mind underwent some changes concern- 
ing Christian perfection during his early ministry. He 
had occasion to modify some expressions, and change his 
opinions somewhat several times before he became fully 
established in the doctrine. There was a great revival 
of holiness about 1760, and we have no reason to believe 
that his views changed at all after that time. He died 
in 1791. 

Mr. Wesley was a humble man, and never afraid to 
retract when he saw that he had made a mistake ; but 
he did not suppose that a hundred years afterward men 



PROFESSION OF PERFECT LOVE. 151 

would quote his earliest views, instead of his mature — 
his " latest and coolest thoughts." This some have done 
who have written ably in defense of Christian perfection, 
and make him support positions which he, during many 
years openly abandoned as untenable. 

If Mr. Wesley had some misgivings in reference to 
preaching and professing holiness during his early min- 
istry, there was a change in his mind, and in his more 
mature opinion urged the importance of both, without 
any misgivings, during many years. It is a common 
thing for those unfriendly to the cause of holiness to 
quote Mr. Wesley's early and abandoned views, which 
conflict somewhat with his mature and most reliable ones. 

136. Were the experience and profession of holiness 
common in the early days of Methodism ? 

They were. We have records of professions of perfect 
love in all the journals of the old Methodists. They all 
speak of ivitnesses of regeneration, and also of sanctifica- 
tion. Indeed, the golden pot of Methodist biography is 
brimful of the manna of sanctified experience. 

The pastoral address of the General Conference in 1832 says : 
" Among 'primitive Methodists the experience of this high attain- 
ment in religion may justly be said to have been common ; now 
a profession of it is rarely to he met with among us." 

I will give you a few brief extracts from the journals 
of several of the early preachers and members : — 

1. Mr. Wesley : " In London alone I found six hundred and 
fifty-two members of our society who were exceedingly clear in 
their experience, and whose testimony I could see no reason to 
doubt." — Sermons, vol. ii. p. 223. 

Many quotations might be given from Mr. Wesley's 
journal, showing that a multitude of persons professed 
sanctification under his labors, in all parts of England 
and Ireland. 



152 PERFECT LOVE. 

2. Mrs. Hester Ann Rogers : " After Mr. Fletcher [the saintly 
John Fletcher] ceased to speak, about thirty witnessed for Jesus 
that they, through grace, were dead indeed unto sin." . . . " In 
the band thirty luitnessed that they were ' dead indeed unto sin, and 
alive unto God through Jesus Christ.' " — Journal, pp. 138, 148. 

3. William Brain well : " The work continued almost in every 
meeting, and sixty persons in and about Dewsberry received sanc- 
tification, and walked in that liberty." 

4. William Carvosso: "The testimonies borne to the reality 
and blessedness of the doctrine and experience of purity of heart 
exceeded every thing of the kind I had before witnessed." . . . 
" In all my pilgrimage I have never known so many clear testi- 
monies of the power of God to save from all sin, as I have of 
late." — Memoir. 

5. Bishop Asbury says : "I think we ought modestly to tell 
what we feel to the fullest. For two years past, amidst innumer- 
able trials, I have enjoyed almost inexpressible sensations. Our 
Pentecost is come in some places for sanctification. I have good 
reason to believe that upon the eastern shore four thousand have 
been converted since the 1st of May last, and one thousand 
sanctified." — Journal. 

6. Benjamin Abbott: " In the love feast the people spoke the 
clearest of justification and sanctification, in point of distinction 
between them, of any I have heard in these parts. About thirty 
had professed sanctification from the time I went on the circuit 
till then." — Life of Abbott. 

Rev. Henry Boehm gives an account of the work of God in the 
days of Asbury, — in the following statements, taken from his 
diary: " There were one hundred and forty-six converted and 
seventy-six sanctified during the day." ..." During the meet- 
ing there were reported thirteen hundred and twenty-one con- 
versions and nine hundred and sixteen sanctifications." . . . "At 
sunset they reported three hundred and thirty-nine conversions 
and one hundred and twenty-two sanctifications.". . . " There 
were eleven hundred conversions and nine hundred and sixteen 
sanctifications." 

Here we have the work of God plainly stated in the 



PROFESSION OF PERFECT LOVE. 153 

old Methodist way, by the venerable Father Boehm, the 
sainted centenarian of American Methodism, who was an 
eye-witness and participator in the meetings he reports. 
It is no wonder that Bishop Asbnry wrote in his journal, 
"Our day of Pentecost has fully come.'' 1 

From the diaries, journals, magazines, biographies, and 
histories of Methodism during a hundred years past, 
several thousand such quotations might be given. 

137. Is there not danger of professing this blessing when 
it is not possessed ? 

There may be some danger of it, but not any more, if 
as much, as there is in regard to justification. We think 
there is more danger of not acknowledging all that God 
does for us, than of professing more than he has really 
wrought in us. While some may have professed this 
blessing when destitute of it, many have doubtless lost 
it through a neglect of its acknowledgment. Better a 
few mistakes than universal silence. Better that a few 
should sincerely profess what they are mistaken in 
believing that they enjoy, than that no one should pro- 
fess it lest he should possibly be mistaken. 

138. At what points is caution necessary in the prof es- 
sion of perfect love ? 

1. It may be professed too soon, before it is really 
attained. In this case a profession is disastrous both to 
the confessor and to the cause. But in avoiding this 
extreme, do not run to the other, as, in view of the oppo- 
sition in the church to the profession of holiness, there 
is much more danger that you will not profess it soon 
enough, than that you will profess it too soon. 

2. It may be confessed with too little humility of man- 
ner. All carelessness should be avoided in the profes- 
sion of holiness. It is your duty, and for your spiritual 
interest, to acknowledge all the grace received ; but it 



154 PERFECT LOVE. 

should be done with deep humility of mind. To do it 
otherwise is as intrinsically perilous as not to confess it 
at all. The profession should be in a humble, meek, lov- 
ing, Christ-exalting, and self-abasing spirit. Every thing 
that savors of self- congratulation, or of personal conse- 
quence, or of vainglorious boasting, is seriously objec- 
tionable. The spirit of perfect love is just the spirit 
that should characterize its profession. 

3. It may be done with too much self-confidence, or 
with self-seeking. And self-seeking is one of the most 
subtle snares of the human soul. We need to guard this 
point with great care, and seek constant help from Christ 
against it. There is danger of self-seeking even in 
professing sanctification. We are to seek Christ in all 
things. 

4. It may be done with too much reliance upon the 
mere profession as a means of retaining holiness. 
While it is one of the means (and we think an indispen- 
sable one) for the retainment of entire sanctification, it 
should not be put in the place of Christ, who alone can 
keep the soul in the perfect love of God. We are to 
abide in Christ. Professing is beneficial to the sancti- 
fied soul only as it tends to obey and please Christ, and 
leads the soul to trust the more implicitly in him. The 
soul should never rest for salvation on any thing itself 
has done or may do, instead of resting on Christ. 

Let your profession be seasonable, truthful, humble, and 
to the glory of God, and never rely upon it, and it will be 
pleasing to God, useful to the church, and a blessing to 
yourself. 



WITNESSES OF PERFECT LOVE. 155 



SECTION XI. 
WITNESSES OF PERFECT LOVE. 

189. Will you give some testimonies from those who 
have enjoyed perfect love ? 

We give a few brief extracts from many thousands 
who have confessed this grace ; these are selected from 
the various Christian denominations of this country and 
Europe, and are scattered through two or three centuries. 

1. Rev. John Fletcher : " I will confess him to all the world ; 
and I declare unto you, in the presence of God, the holy Trinity ; I 
am now ' dead indeed unto sin.' I do not say, ' I am crucified 
with Christ,' because some of our well-meaning brethren say, 
' By this can only be meant a gradual dying ; ' but I profess unto 
you, I am dead unto sin, and alive unto God. He is my Prophet, 
Priest, and King / my indwelling holiness ; my all in all." — Jour- 
nal of H. A. Rogers, p. 136. 

John Fletcher was an English Episcopal preacher and 
vicar of Madely, and one of the most saintly men that 
ever lived. Mr. Wesley said at his funeral : " A man so 
inwardly and outwardly devoted to God, so unblamable 
a character in every respect, I have not found in Europe 
or America; nor do I expect to find another such on 
this side of eternity." 

2. Bishop Hamline : " All at once, I felt as though a hand 
not feeble, but omnipotent, not of wrath, but of love, were laid 
on my brow. I felt it not only outwardly, but inwardly. It 
seemed to press upon my whole body, and to diffuse all through 
and through it a holy, sin-consuming energy. As it passed down- 
ward, my heart as well as my head was conscious of the presence 
of this soul-cleansing energy, under the influences of which I fell 



156 PERFECT LOVE. 

to the floor, and, in the joyful surprise of the moment, cried out 
in a loud voice. . . . For a few minutes, the deep of God's love 
swallowed me up ; all its waves and billows rolled over me." — 
Guide to Holiness, 1855. 

Bishop Hamline, for many years an honored and useful 
bishop in the Methodist Episcopal church, gave great 
prominence to the doctrine and experience of Christian 
perfection. He professed it before many witnesses. 

3. Dr. Thomas C. Upham: " I was distinctly conscious when 
I reached it. ... I was then redeemed by a mighty power, and 
filled with the blessing of perfect love." ..." I was never able 
before that time to say, with sincerity and confidence, that I 
loved my heavenly Father with all my strength. But, aided by 
divine grace, I have been enabled to use this language, which 
involves, as I understand it, the true idea of Christian perfection 
or holiness, both then and ever since. There was no intellectual 
excitement, no marked joys, when I reached this great rock of 
practical salvation. But I was distinctly conscious when I 
reached it." — Guide to Holiness. 

Prof. Upham was a Congregationalist, and for many 
years connected with Bowdoin College, as a professor 
of Mental and Moral Philosophy. He was a pure and 
beautiful writer, and has left the church several able 
works on this subject. 

4. Mrs. Thomas C. Upham : " But I had come to the Bible to 
receive and believe it all, and my eyes fastened on the promise of 
our Saviour, ' Blessed are they that do hunger and thirst after 
righteousness, for they shall be filled.' Blessed, sweet promise ! 
my heart swells with emotion while I repeat it. While pleading 
this promise, kneeling before God with the words upon my lips, 
I felt a sweet assurance that my prayer was heard ; a sensible 
peace entered into my soul." 

This Christian lady was the wife of Prof. Upham. 

5. Rev. Joseph Benson : " My soul was, as it were, led into 
God, and satiated with his goodness. He so strengthened my 
faith as to perfectly banish all my doubts and fears, and so filled 
me with humble, peaceful love, that I could and did devote my 



WITNESSES OF PERFECT LOVE. 157 

soul and body, and health and strength, to his glory and service. 
.... Oh, what a change hath God wrought in me ! Glory be to 
God ! I am indeed put in possession of a new nature. . . . 
Over and over again, with infinite sweetness, did I dedicate myself 
to God." — Biography, p. 55. 

Mr. Benson was an English Wesleyan preacher and 
commentator. 

6. Rev. James B. Taylor: " I am ready to testify to the world, 
that the Lord has blessed my soul beyond my highest expecta- 
tions. People may call this blessing by what name they please, 
— ' faith of assurance,' ' holiness,' ' perfect love,' ' sanctification.' 
It makes no difference with me whether they give it a name or 
no name ; it contains a blessed reality, and, thanks to my heav- 
enly Father, it is my privilege to enjoy it ; it is yours also, and 
the privilege of all, to enjoy the same, and to go beyond any 
thing that I have ever yet experienced." ..." Some, I expect, 
are a little disaffected to think I prof ess the doctrine of perfect 
love. They do not understand, because they have not experienced 
it." — Letter in the hands of Rev. A. McLean. 

James B. Taylor was one of the brightest and most 
beautiful examples of holiness which has ever adorned 
the Presbyterian Church. He lived and died in holy 
triumph. 

7. William Carvosso : " Just at that moment a heavenly influ- 
ence filled the room; and no sooner had I uttered or spoken the 
words from my heart, ' I shall have the blessing now,' than refin- 
ing fire went ' through my heart, illuminating my soul, scattered 
its life through every part, and sanctified the whole.' I then 
received the full witness of the Spirit that the blood of Jesus had 
cleansed me from, all sin. I cried out, 'This is what I wanted. 
I have now got a new heart.' I was emptied of self and sin, 
and filled with God." — .Memoir, p. 36. 

William Carvosso was a class-leader for over fifty 
years in the Wesleyan church in England, and led many 
hundreds into the enjoyment of perfect love. 

8. Dr. Wilbur Fisk. Rev. Dr. Holdich says: "On the 
10th day of August, 1819, at a camp-meeting at Wellfleet on 



158 PERFECT LOVE. 

Cape Cod, Dr. Fisk became deeply sensible of his want of full 
conformity to the Christian standard. He sought earnestly unto 
God, through the atoning sacrifice, and in the course of the 
meeting he obtained the ' perfect love that casteth out fear.' 
He lay with two other ministers three hours in a tent, prostrated 
under the power of God. Soon after he writes to Rev. Phineas 
Peck : ' O my brother, I could write pages on this subject (Per- 
fect Love), but I must forbear. I thank God that I ever saw 
this day. I love our Church better than ever. ... I want to see 
you more than ever, and all my friends in Vermont. Oh, encour- 
age them to go on. Let holiness of heart be your motto. My 
dear brother, will you preach it, in the desk, in the class, and 
from house to house ?" — See ct Eminent Dead" by Stevens, p. 328. 

Dr. Fisk was one of the early presidents of Wesleyan 
University. He possessed a mind of rare symmetry, and 
was one of the most beautiful characters in the Christian 
church. He lived and died, loved and honored, as a ripe 
scholar, a useful minister, and a pure man. 

9. Dr. Sheridan Baker : " Now the way of faith opened to 
my spiritual vision with such clearness that I definitely made the 
reckoning and unequivocally declared the fact. This was fol- 
lowed immediately by a flooding of love and heavenly sweetness, 
which I have no language to describe. I was now fully persuaded 
of my entire sanctification. The attitude of my soul is now that 
of complete, unreserved, and eternal surrender to God. Self, 
property, and everything pertaining to me, have gone out of my 
heart into my hands, and are held in trust and used for the glory 
of God. I find my highest delight in talking, preaching, writing, 
and contributing of the means in my hands, to spread this won- 
derful doctrine and experience. Just now I feel, with almost 
unendurable sweetness, the bliss of the purified. Hallelujah ! " 
■■ — Divine Life, March, 1879. 

Dr. Baker is a minister in the Methodist Episcopal 
Church, is an able writer, devoted to God, and beloved 
by all who know him. 

10. Mrs. Phcebe Palmer : " I could no longer hesitate ; 
reason as well as grace forbade ; and I rejoiced in the assurance 



WITNESSES OF PERFECT LOVE. 159 

that I was wholly sanctified throughout body, soul, and spirit. 
Oh, with what triumph did my soul expatiate on the infinitude 
of the atonement ! I saw its unbounded efficacy as sufficient to 
cleanse a world of sinners, and present them faultless before the 
throne. I felt that I was enabled to plunge and lose myself in 
this ocean of purity: yes, 

* Plunged in the Godhead's deepest sea, 
And lost in love's immensity.' " 

Mrs. Palmer was the Hester Ann Rogers of American 
Methodism, and did more to spread this experience than 
any other woman in this country. She believed it, and 
published it ; she professed it, and her spirit and life were 
fragrant with its sweetness and power. 

11. Bishop R. S. Foster: "Here again the Spirit seemed to 
lead me into the inmost sanctuary of my soul, — into those 
chambers where I had before discovered such defilement, and 
showed me that all was cleansed, that the corruptions which had 
given me such distress were dead — taken away, that not one 
of them remained. I felt the truth of the witness ; it was so ; I 
was conscious of it, as conscious as I ever had been of my con- 
version. . . . What a wonderful deliverance the Lord has wrought. 
Ought not I to praise him ? Ought not I to publish this great 
salvation ? What a rest he hath found for my soul ! A rest of 
naked, simple faith. To him be glory for ever. Amen." — Guide, 
1850. 

Bishop Foster is one of the loved and honored chief 
pastors of the Methodist Episcopal Church, and has one 
of the finest and most cultivated minds in the church. 
Soon after his rich experience of this grace in 1849, he 
wrote " Christian Purity." His experience, given in de- 
tail, may be found in the " Advocate of Holiness " for 
March, 1872. 

12. Madam Guyon : — 

"A little bird am I, 
Shut from the fields of air, 
And in my cage I sit and sing 



160 PERFECT LOVE. 

To him who placed me there, — 
Well pleased a prisoner to be, 
Because, my God, it pleaseth thee. 

Naught have I else to do ; 

I sing the whole day long ; 

And he whom most I love to please, 

Doth listen to my song. 

He caught and bound my wandering wing, 

And still he bends to hear me sing. 

My cage confines me round ; 

Abroad I cannot fly ; 

But though my wing is closely bound, 

My heart 's at liberty. 

My prison walls can not control 

The flight, the freedom of the soul. 

Oh ! it is good to soar, 
These bolts and bars above, 
To him whose purpose I adore, 
Whose providence I love, 
And in thy mighty will I find 
The joy, the freedom of the mind." 

Madam Guyon was clear in this experience, receiving 
it by faith ; and for professing and teaching justification 
and sanctification, was imprisoned in the French Bastile 
for four years. While in prison she penned the beau- 
tiful lines we have given. So deep and blissful was 
her religious experience, she declared : u The very stones 
of my prison appear like rubies in my eyes." 

13. Dr. Adam Clarke: "I regarded nothing, not even life 
itself, in comparison of having my heart cleansed from all sin; 
and began to seek it with full purpose of heart." ..." Soon after 
this, while earnestly wrestling with the Lord in prayer, and en- 
deavoring self-desperately to believe, I found a change wrought 
in my soul, which I endeavored, through grace, to maintain amid 
the grievous temptations and accusations of the subtle foe." 

Dr. Clarke was the great Wesleyan commentator, and 
one of the most learned men of his day. He sought and 
obtained a pure heart in the twenty-second year of his 



WITNESSES OF PERFECT LOVE. 161 

life. His testimony is taken from a letter written to Mr. 
Wesley. He was led to seek this grace by a local 
preacher who enjoyed it. 

14. Rev. Alfred Cookman : " The evidence in my case was as 
clear and indubitable as the witness of sonship received at the 
time of my adoption into the family of heaven. Oh, it was 
glorious, divinely glorious ! I could not doubt it. Need I say 
that the experience of sanctification inaugurated a new epoch in 
my religious life ? Oh, what blessed rest in Jesus ! What an 
abiding experience of purity through the blood of the Lamb ! " — 
Pioneer Experiences, p. 80. 

Alfred Cookman was a minister of the Methodist Epis- 
copal Church, a son of the lamented George B. Cookman, 
and was one of the purest and most lovely Christians of 
this century. He was led into this experience by Bishop 
Hamline, and perfect love became the joy and theme of 
his life. For years he preached and professed it, and died 
in holy triumph, exclaiming: "lam sweeping through the 
gates washed in the blood of the Lamb" Bishop Foster 
said at his funeral : " The most sacred man I have ever 
known, is he who is enshrined in that casket." 

15. Mrs. Hester Ann Rogers : "I was deeply penetrated with 
his presence, and stood as if unable to move, and was insensible 
to all around me. While thus lost in communion with my 
Saviour, he spake those words to my heart : ' All that I have is 
thine. I am Jesus, in whom dwells all the fullness of the God- 
head bodily. I am thine. My Spirit is thine. My Father is 
thine. They love thee as I love thee. The whole Deity is thine. 
He even now overshadows thee. He now covers thee with a 
cloud of bis presence.' All this was so realized to my soul in 
a manner I can not explain, that I sunk down motionless, being 
unable to sustain the weight of his glorious presence and fullness 
of love.'''' — Journal. 

Mrs. Rogers was the wife of an English Wesleyan 
preacher, and was regarded as one of the most devoted 
11 



162 PERFECT LOVE. 

and lovely Christians of her day. Her experience and 
letters have passed through many editions, and reached 
nearly a hundred thousand copies. 

16. Dr. Edward Pa\ son : "Were I to adopt the figurative 
language of Bunyan, I might date this letter from the land of 
Beulah, of which I have been for some weeks a happy resident. 
The Sun of righteousness has been gradually drawing nearer and 
nearer, appearing larger and brighter as he approached, and now 
he fills the whole hemisphere, pouring forth a flood of glory, in 
which I seem to float like an insect in the beams of the sun, 
exulting, yet almost trembling, while I gaze upon this excessive 
brightness, and wondering with unutterable wonder why God 
should deign thus to shine upon a sinful worm." — Encyclopedia 
of R. Knowledge. 

Dr. Payson was a Congregational minister in the city 
of Portland, Me., and possessed of rare intellectual pow- 
ers, and profound and flaming devotion to God. 

17. Dr. Stephen Olin : " I have never felt my evidence more 
clear. I am at least a full believer in our higher doctrines in 
regard to Christian attainments ; and / sometimes say to my inti- 
mate friends that I have great comfort in believing that I have 
been made a partaker of this grace. Doubtless God's will is 
even our sanctification ; and we offend no less against our highest 
interests than against his most gracious designs when we rest 
below the best attainable position in religion." — Letter to his 
brother, published by Dr. Stevens. 

Dr. Olin was President of Wesleyan University, and 
possessed one of the profoundest minds of his age. A 
correspondent to the " Christian Advocate and Journal" 
from New England said, in speaking of Dr. Olin, that he 
arose in a general class-meeting, in the presence of 
many visitors and friends of the college alumni and stu- 
dents, and said " he desired to make known the fact that 
he experienced, and was conscious of enjoying daily and 
hourly, the blessing of perfect love." 



WITNESSES OF PERFECT LOVE. 163 

18. Rev. William Bramwell : " My soul was all wonder, love, 
and praise. It is now about twenty- six years ago ; I have walked 
in this liberty ever since. Glory be to God ! I have been kept 
by his power. By faith I stand. ... I then declared to the 
people what God had done for my soul ; and I have done so on 
every proper occasion since that time, believing it to be a duty." — 
Life of Bramwell. 

William Bramwell was one of Mr. Wesley's preachers, 
and was instrumental in the conversion and sanctifica- 
tion of thousands of souls. 

19. Bishop Asbury : " I live in patience, in purity, and in the 
perfect love of God^ ..." God is my portion ; he fills me with 
pure spiritual life. My heart is melted into holy love, and alto- 
gether devoted to my Lord." . . . " I think we ought modestly 
to tell what we feel to the fullest." — Journal. 

Francis Asbury was one of the first bishops of the 
Methodist Church, and was truly an apostolic, self-sac- 
rificing, holy man. 

Rev. I. Simmons : " In an instant my soul touched the blood 
of Jesus. I said, ' He does save ; ' and as I said it, a holy still- 
ness pervaded my being. A warm glow spread over my heart, 
at first like the rising of the morning, then increasing in bright- 
ness and beauty till my whole frame shook under it. I could not 
move, but my lips broke forth the praises of my soul, and it 
seemed as if every seraph was helping me cry, ' O the precious 
blood of Jesus ! ' From that time, the earlier years of my Chris- 
tian life have appeared like the outer court of the temple. I am 
living in the central glory. My theme now is, a perfect rest of 
faith in a present Saviour. Glory be to God ! " — Guide, 1870. 

I. Simmons is a useful and able minister of the Meth- 
odist Church, and member of the N. Y. East. Con. 

20. Dr. Daniel Steele : " Suddenly I became conscious of a 
mysterious power exerting itself upon my sensibilities. My 
physical sensations, though not of a nervous temperament, in 
good health, alone, and calm, were like those of electric sparks 



164 PERFECT LOVE. 

passing through my bosom with slight but painless shocks, melt- 
ing my hard heart into a fiery stream of love. Christ became so 
unspeakably precious, that I instantly dropped all earthly good, 
— reputation, property, friends, family, everything, in the twink- 
ling of an eye ; and my soul cried out : 

' None but Christ to me be given, 
None but Christ in earth or heaven.' " 

Advocate of Holiness, 1870. 

Dr. Steele is well known as the author of " Love En- 
throned," " Mile-Stone Papers," and a commentary on 
several parts of the Bible. He is regarded as one of the 
ripest biblical scholars of the day. He has written per- 
haps as much on this subject, during the past ten years, 
as any man in the church. 

21. Bishop Whatcoat : "After many sharp and painful con- 
flicts, and many gracious visitations also, on the 28th of March, 
1761, my soul was drawn out and engaged in a manner it never 
was before. Suddenly I was stripped of all but love. And in 
this happy state, rejoicing evermore, and in every thing giving 
thanks, I continued some years with little intermission or abate- 
ment, wanting nothing for soul or body more than I received 
from day to day." — Lost Chapters of Methodism. 

Bishop Whatcoat was one of the early bishops of the 
Methodist Church. Bishop Simpson says of his conse- 
cration to the Episcopacy, that " holy hands were never 
laid on a holier head." 

22. Rev. B. W. Gorham : "All vain ambition, all distracting 
solicitude, all pride and self-will, and all fear, whether of future 
disgrace, or of poverty, Or death, were gone ; and from that time 
my spirit has constantly and consciously rested in the bosom of 
infinite love. It has been a heaven of purity and peace." — Guide 
to Holiness. 

B. W. Gorham has been a useful minister at the altars 
of Methodism for over forty years, and has led thousands 
into the sweetness of perfect love. He has written much 



WITNESSES OF PERFECT LOVE. 165 

on this subject, and all his writings are clear, searching, 
and helpful. 

23. Lady Maxwell : " I rest in him ; I dwell in him. Sinking 
into him, I lose myself, and prove a life of fellowship with Deity 
so divinely sweet I would not relinquish it for a thousand worlds. 
It is indeed a narrow path ; but love levels every mountain, 
makes all easy. 

' O love divine, how sweet thou art ! ' 

" When I look back, I rejoice to see what I am saved from ; 
when I look forward, it is all pure expanse of unbounded love. 
Surely the heaven of heavens is love." — Life of Lady Maxwell. 

Lady Maxwell enjoyed and professed perfect love for 
nearly thirty years. She was led to Christ by Mr. Wesley, 
and enjoyed his acquaintance during twenty-seven years. 

24. Dr. E. M. Levy: " I seemed rilled with all the fullness of 
God. I wept for joy. All night long I wept. All the next 
day, at the family altar, in the street, and in the sanctuary, tears 
continued to flow. The fountain of my being seemed broken up, 
and my heart was dissolved in gratitude and praise. My soul 
seemed rilled with pulses, every one thrilling and throbbing 
with such waves of love and rapture that I thought I must die 
from excess of life." — Advocate of Holiness, 1872. 

Dr. Levy is pastor of the Berean Baptist Church in 
Philadelphia, Pennsylvania, and for years has been a wit- 
ness of perfect love. 

25. Dr. Francis Hodgson : " January 1, 1874. The last year 
has been an eventful one to me. It has been a year of sancti- 
fied trials and of advanced and blessed attainments. It stands 
out prominent among the years of my Christian life. I bless 
God for it. It includes a day memorable among all other days 
of my ministry, Thursday, July 31st, when God most graciously 
and sweetly cleansed me from all unrighteousness, and baptized 
me with the Holy Ghost as never before. To God be all the glory 
for ever." — Letter to '-''Advocate of Holiness" February, 1874. 

Dr. Hodgson was well known among American theo- 



166 PERFECT LOVE. 

logians as an able divine. He sought and obtained per- 
fect love at the Landisville National Camp-meeting, at 
the time above stated, and walked in its clear light until 
his death. 

26. Dr. George Peck : " An indescribable change passed 
through all the avenues of my spirit. God seemed to be there 
in the glory of his grace. I melted like wax in the presence of 
the Lord. I sank into nothing. Christ was all, elevated upon 
the throne of his holiness. In the fullness of my joy I wept 
aloud, and gave glory to God in the highest. I went on my way 
exulting in God, the holy and adorable God, whose glory I now 
saw as never before." — Life and Times. 

Dr. Peck was formerly editor of the " Advocate and 
Journal " and of the " Quarterly Review," and the author 
of several works, including " Christian Perfection," which 
for clearness of doctrinal statement and strength of argu- 
ment has few, if any, superiors. 

27. Mrs. President Edwards : "I can not find language to 
express how certain the everlasting love of God appeared ; the 
everlasting mountains and hills were but shadows to it. My 
safety, and happiness, and eternal enjoyment of God's immuta- 
ble love seemed as durable and unchangeable as God himself. 
Melted and overcome by the sweetness of this assurance, I fell 
into a great flow of tears, and could not forbear weeping aloud. 
The presence of God was so near and so real*that I seemed 
scarcely conscious of anything else. 

" In the house of God, so conscious was I of the joyful pres- 
ence of the Holy Spirit, that I could scarcely refrain from leap- 
ing with transports of joy. My soul was filled and overwhelmed 
with light, and love, and joy in the Holy Ghost, and seemed just 
ready to go away from the body. . . . This exaltation of "soul 
subsided into a heavenly calm and a rest of soul in God, which 
was even sweeter than what preceded it." 

Mrs. Edwards was the wife of Jonathan Edwards, 
and was a Presbyterian. In 1742 she sought and 



WITNESSES OF PERFECT LOVE. 167 

obtained what she called " the full assurance of faith," 
and what Methodists call " perfect love," or " entire 
sanctification." She gives her experience quite extend- 
edly, and a stronger, clearer, and more glowing profession 
of " perfect love " cannot be found on record. 

28. Dr. F. G. Hibbard : " I was alone in the field one beau- 
tiful day in early spring. The sky clear, the sun glorious, 
the happy birds and all nature, quick and springing into life, 
were but the symbols of my soul's experience. It was a glori- 
ous day within and without. I can never forget that day. I 
shall never enjoy a happier until I walk the fields of paradise. 
. . . ' What is it that you want ? ' seemed to be asked me. * I 
want victory over all known sin.' ' Have you not got it ? ' 
' Yes,' I replied. ' What else ? ' 'I want power to perform all 
the known will of God.' ' Have you not got it ? ' ' Yes, praise 
God! ' * What else do you want ? ' 4 I want to love God with 
all my soul.' ' Do you not ? ' ' Yes ; glory to God ! ' ' Well, 
have you not, then, received the blessing you have asked for ? ' 
And my bursting heart answered, ' Yes, I have. Blessed be 
God, my prayers are answered ; I will not doubt ! ' And never 
from that, hour have I doubted for one moment the reality of the 
work there attested. That was the ' beginning of years' to my 
soul." — Guide to Holiness, April, 1867. 

Dr. Hibbard is well known ; he was formerly editor 
of the " N. C. Advocate," is the author of " Hibbard on 
the Psalms," and several other works. He is loved and 
honored, and regarded as one of the most accurate theo- 
logians in the Methodist Church. 

29. Rev. J. S. Inskip : " 1 call heaven and earth to witness 
that I now declare I will be henceforth wholly and forever the 
Lord's. Seeing that I had thus given myself in an ' everlasting 
covenant ' to the Lord, and had, so far as I could, come out and 
separated myself unto God, , my faith gathered strength, and 
1 looking unto Jesus,' I exclaimed with rapture perfectly unutter- 
able, 4 / am, Lord, wholly and forever thine.'' The bliss — 
the peace — the triumph of that hour will never be forgotten. 



168 PERFECT LOVE. 

Then, indeed, I felt the joy of the Lord was my Strength. A 
new phase of spiritual life seemed revealed to me, and I went 
forward in the path of duty with alacrity and vigor such as I 
had never known before." — Pioneer Experiences, p. 56. 

Rev. J. S. Inskip is well known as a useful minister 
of the Methodist Episcopal Church, and has been the 
honored president of the " National Association for the 
Promotion of Holiness," from its organization. 

30. President Charles G. Finney : " Here I lost that great 
struggle in which I had been engaged for so long a time, and 
began to preach to the congregation in accordance with this new 
and enlarged experience." ..." Of course my mind was too full of 
the subject to preach anything except a full and present salvation 
in the Lord Jesus Christ. At this time it seemed as if my soul 
was wedded to Christ in a sense in which I had never had any 
thought or conception of before." — Autobiography. 

President Finney was long at the head of Oberlin 
College, and one of the most devoted and useful of men. 
He gave repeated and lengthy accounts of his experi- 
ence, and wrote much on this subject. 

31. Rev. David Stoner : " My heart was softened, and warmed, 
and filled ; my prayer was turned into praises, and I could do 
nothing but shout, ' Glory be to God ! ' I feel nothing contrary 
to love. I want to be every moment filled with God. Whether 
I hold or not, I am sure that God took full possession of my heart 
on the 14th of July." — Life of Stoner. 

Glory to God ! he held on, and his able biographers, 
Messrs. Hannah and Dawson, of the British Conference, 
state, " From this time the public labors of Mr. Stoner 
were crowned with more visible and extensive success.'' 

32. Rev. William Hunter : " My soul was filled with such faith 
as I never felt before. My love to Christ, was like fire, and I had 
such views of him as my life, my portion, my all, as swallowed 
me up. And oh, how I longed to be with him ! A change 
passed upon all the powers of my soul. I may say with humility, 



WITNESSES OF PERFECT LOVE. 169 

it was as though I was emptied of all evil and filled with heaven 
and God." 

• 

William Hunter was one of Mr. Wesley's most useful 
preachers who led hundreds of souls into the cleansing 
fountain. 

" A cloud of witnesses/' of living, intelligent, com- 
petent " witnesses/' have testified to their own happy ex- 
perience of perfect love ; and what is all the negative 
experience in the universe compared to this? They 
have borne witness to this delightful state of grace 
through a long succession of years ; they have done it 
in prosperity and in adversity, in sickness and in health, 
living and dying, and there is no law, authority, or 
power, in heaven, earth, or hell, that can impeach their 
testimony. 

These witnesses of Perfect Love might be greatly 
augmented if the limits of this volume would allow. 
Those we have given have been connected with the 
various branches of the Protestant church of God, and 
yet they all essentially accord with the Wesleyan views 
of perfect love. Some of them are among the clearest 
cases of entire sanctification on record. 

Let these testimonies stimulate us to seek after the 
same grace, and to give all diligence to make our calling 
and election sure. 



170 PERFECT LOVE. 



SECTION XII. 

REASONS WHY EVERY CHRISTIAN SHOULD BE 
ENTIRELY SANCTIFIED. 

140. Why should every Christian possess perfect love ? 

1. Because, without it, we can neither do, nor be all 
that God commands. His greatest and iterated com- 
mand is, "Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy mind." 
We certainly cannot love God with all our heart, while 
indwelling sin remains in it. He commands us to " re- 
joice evermore," to " love our enemies," to " pray with- 
out ceasing, and in everything give thanks," to " reckon 
ourselves dead indeed unto sin," to " be clothed with 
humility," to " be filled with the spirit," and to " be holy," 
all of which is impossible without a pure heart. The 
commands enjoining holiness are just as numerous, posi- 
tive, and imperative as any in the Bible. 

2. Because without entire sanctification it is impossi- 
ble to be free from indwelling sin, the rudiments of the 
" carnal mind," which is enmity against God. These 
disturbing, discordant elements — " roots of bitterness " 
— will spring up and trouble us. The death of the " old 
man," the " body of sin," by crucifixion, mortification, or 
destruction, is imperative. It is commanded : " Mortify, 
therefore, your members, which are tfpon the earth." 
" That our old man is crucified with him, that the body 
of sin might be destroyed." Then grace will purify 



NECESSITY OF PERFECT LOVE. 171 

every thought, and regulate every desire, and sweeten 
every disposition. 

3. Because, without it, the remaining evils of our un- 
sanctified hearts will often prevail in our passions and 
propensities, and our Christian characters will be marred 
and defective. While any forces remain in the heart, 
antagonistic to grace, the Christian is not fully prepared 
for the conflicts and race before him. Our privilege and 
duty are clearly seen in the declaration : " Christ also 
loved the church, and gave himself for it, that he might 
sanctify it with the washing of water by the word, that 
he might present it to himself a glorious church, not 
having spot, or wrinkle, or any such thing ; but that it 
should be holy and without blame." 

4. Because, if our hearts are not cleansed from inbred 
sin, the work of grace will be so interrupted and ob- 
structed by it, that we cannot become " rooted and 
grounded in love:' No . man can become thoroughly 
settled and established, like a tree whose roots strike 
deep and extend without obstruction in every direc- 
tion, while his heart remains uncleansed. 

" That ye being rooted and grounded in love, may be 
able to comprehend with all saints what is the breadth, 
and length, and depth, and height ; and to know the 
love of Christ, which passeth knowledge, that ye might 
be filled with all the fullness of God." 

5. Because, without Christian purity our growth in 
grace will be obstructed and unsteady. Christian purity 
secures the best possible ground for rapid growth in 
love, knowledge, and power. While only partly saved, 
like ancient Israel, our Christian life will be unsteady, 
and we shall take a zigzag course in the wilderness, 
subject to all the workings and dangers of " indwell- 
ing sin." " Let us lay aside every weight, and the 
(inbred) sin, which doth so easily beset us, and let us 



172 PERFECT LOVE. 

run with patience (steadiness) the race that is set be- 
fore us." 

6. Because, without entire sanctification our knowl- 
edge of personal salvation is necessarily superficial, as 
we know only in part. Without an experimental knowl- 
edge, we cannot know personally that a The blood of 
Jesus Christ his Son cleanseth us from all sin." Some 
things can be known only by experience. The pure in 
heart have the " witness of the Spirit,'' and a conscious- 
ness of full salvation. " If any man will do his will, he 
shall know of the doctrine." 

7. Because, without holiness we cannot be free from 
distressing convictions of moral deficiency — that we are 
not what we ought to be, in view of the possibilities and 
necessities of the Christian life. Christ has said, " Unto 
whomsoever much is given, of him shall be much re- 
quired ; " and, " That servant, which knew his Lord's will 
and prepared not himself, neither did according to his 
will, shall be beaten with many stripes. 11 

8. Because, without purity our communion with God 
will inevitably be intermittent. None but the pure in 
heart are free from the disturbing antagonisms to grace. 
Inbred sin interrupts communion with God. It is only 
the pure in heart who have constant fellowship with the 
Father, the Son, and the Holy Ghost. 

" What fellowship hath righteousness with unrighteous- 
ness? and what communion hath light with darkness? 
and what agreement hath the temple of God with idols ? 
for ye are the temple of the living God." 

9. Because, without perfect love we cannot be entirely 
saved from tormenting, slavish, unsanctifiedfear. " Perfect 
love (alone) casteth out fear ; " and he that is not in 
possession of this grace has some " fear that hath tor- 
ment." li God is love ; and he that dwelleth in love 
dwelleth in God, and God in him. Herein is our love 



NECESSITY OF PERFECT LOVE. 173 

made perfect, that we may have boldness in the day of 
judgment. There is no fear in love. He that feareth is 
not made perfect in love. 11 

10. Because, without perfect love we cannot enter 
fully into gospel rest, and possess undisturbed peace of 
mmd. Purity alone can secure soul rest — freedom from 
all the disquieting and jarring discords of indwelling 
sin. " We, which have believed, do enter into rest." In 
this rest the tumult of the heart is hushed in peace. 
"The work of righteousness (holiness) shall be peace, 
and the effect of righteousness, quietness and assurance 
forever." 

11. Because, purity is essential to "full assurance of 
faith" and a continuous witness of justification. Inbred 
sin darkens our spiritual vision, often obscures the clear 
light of justification, and is fruitful of darkness, doubts, 
and fears. Conscious confidence in Christ and a con- 
scious neglect of privilege and duty cannot coexist in 
our hearts. Clear light and the witness of the Spirit 
cannot be steadily retained without possessing or seeking 
full conformity to all the will of God. "Ye are my 
friends," said Jesus, " if you do whatsoever I command 
you." 

12. Because it is the end and aim of the whole Chris- 
tian system. Holiness is the grand object and aim of the 
gospel economy. For this purpose Christ died, the Holy 
Scriptures were given, the means of grace instituted, 
and the work and agency of the Holy Ghost furnished. 
" And holiness without which no man shall see the Lord." 

13. Because, if not sought there is the utmost danger 
of backsliding. Not to go forward is to go back, and 
" end in the flesh." There is no standing still in a religious 
life. Israel could not stay on the borders of the prom- 
ised land ; they had either to go over, or measure their 
steps back into the wilderness. 



174 PERFECT LOVE. 

14. Because, without entire sanctification we cannot 
occupy the best vantage-ground to resist temptation and 
achieve complete victory over Satan. Holiness involves 
all the elements of stability and strength, and affords 
power in the hour of trial, and great moral endurance in 
the conflicts of life. It secures the safest possible condi- 
tion of probation. " Be strong in the Lord and in the 
power of His might. Put on the whole armor of God, 
that we may be able to stand against the wiles of the 
devil." Christian holiness would save us from many 
annoyances and difficulties of life. It would lift us above 
them. If the eagle were to fly low along the ground, 
every man might aim a dart at it, but when it soars into 
the clouds, it is above every arrow's reach. So they 
that are fully saved, " mount up with wings as eagles ; 
they shall run and not be weary ; and they shall walk 
and not faint." 

15. Because, without perfect love we cannot possess 
that full measure of religious joy and healthful happiness 
which God has provided for us, and which our nature 
and circumstances require. The enjoyments of the 
entirely sanctified heart are full, purely religious, and 
divine. 

When our blessed Redeemer stood and cried at the 
Jewish feast, " If any man thirst, let him come unto me 
and drink," He called upon all to come and drink at the 
fountain of his own infinite felicity. " These things have 
I spoken unto you, that my joy might remain in you, and 
that your joy might be full." This completes the climax. 
Halleluiah I 

16. Because, without entire sanctification we cannot 
reach the maximum of our spiritual power, or attain our 
greatest usefulness. Other circumstances being equal, 
God always graduates the Christian's influence by his 
purity. Love and purity are the strongest elements of 



NECESSITY OF PERFECT LOVE. 175 

moral power, and he who has them is invincible. Pro- 
portionately to our purity, God and good men will love 
us, and in the same proportion we shall have influence 
with God and with men. " If a man therefore purge 
himself from these (inward defilements), he shall be a 
vessel unto honor, sanctified, and meet for the Master's 
use, and prepared unto every good work." 

17. Because, perfect love is the most pleasing expres- 
sion of gratitude to God for his infinite goodness. When 
we were in our sins, he convicted, pardoned, and regen- 
erated our unworthy soul. Should we not be as entire 
now in the service of God as we were in the service of 
the devil ? We are under infinite obligations of love and 
praise to God. He has given us his Son, his Truth, and 
his Spirit. He has provided for us a seat in heaven, a 
robe of righteousness, a harp of gold, a crown of glory, and 
a special place in the center of his eternal love. " That 
where I am there ye may be also." 

18. Because, God is holy — essentially , absolutely , un- 
changeably, and transcendently holy. He infinitely loves 
holiness, and infinitely hates sin. He delights only in 
that which possesses his own nature, and bears his own 
image. He is the infinite model and source of holiness, 
and desires that all his creatures should be holy. 
Because it is written, " Be ye yourselves also holy." — 
Alford. 

19. Because, holiness has intrinsic excellence and glory 
in itself. It brings a whole constellation of virtues into a 
single heart — perfect love, perfect faith, perfect humil- 
ity, perfect patience, and perfect purity. Here are riches 
and honors, like the source whence they emanate, glorious 
as heaven and lasting as eternity. These graces consti- 
tute the richest adornment of our nature. The garments 
of holiness are for glory and beauty. John Bunyan 
declared, " The ornament and beauty of this lower 



176 PERFECT LOVE. 

world, next to God and his works, ar8 the men and 
women who sparkle and shine in the beauty of holiness." 

20. Because, the interest of the Redeemer's kingdom 
demands it. We cannot glorify God fully without it. 
The lives of Christians are to be the practical exponents 
of the holy principles of Christ's spiritual kingdom. 
" Ye are the light of the world." Millions of sinners are 
perishing for want of a holy ministry and membership. 
For the want of entire sanctification, multitudes in both 
the ministry and membership do but little for God and 
the salvation of souls. Of Barnabas it is written : " He 
was a good man, and full of the Holy Ghost and of faith ; 
and much people were added unto the Lord." 

If then, dear reader, without entire sanctification we 
are subjects of indwelling sin, which is unfriendly to our 
religious life — struggles for ascendency — disturbs our 
peace — obscures our spiritual vision — is the instru- 
ment of sore temptation — mars our Christian character 

— interrupts our communion with God — cripples our 
efforts to do good — occupies a place in our hearts which 
should be possessed by the Holy Spirit — obstructs our 
growth in grace — renders our service to God but partial 

— begets doubts and fears — hinders usefulness, and pro- 
duces distressing convictions of moral deficiency, how 
can we neglect its extermination with impunity ? " This 
is the will of God even your sanctification." It is His 
will both permissively and authoritatively. Can we resist 
God's will with impunity ? 

Bishop Foster beautifully says : " Motives to holiness ! where 
shall we not go to find them ? What direction shall we take to 
elude them ? Are they not everywhere ? Do they not come 
down from the heavens, and spring up from the earth ? Do we 
not feel them within, and behold them without us ? Is there 
any thing that has a voice that does not preach it ? Nay, do not 
even mute and dumb things urge it with silent but persuasive 



NECESSITY OF PERFECT LOVE. 177 

eloquence ? What is heaven but an eternal monument of its 
glory ? What is hell but a terrible and endless declaration of its 
necessity ? The happiness of the former and the anguish of the 
latter equally impress it upon the hearts of thoughtless mortals. 
Indeed, turn where we will, whether to time or eternity, to the 
throne or the abyss, a million arguments commend it to us, a 
million voices urge it upon us." — Christian Purity, p. 184. 

Reader, we are approaching a holy God, a holy heaven, 
and a company of saints and angels who cry : " Holy, 
holy, holy is the Lord God Almighty ; heaven and earth 
are full of his glory." 

141. Is not death a sanctifier? 

It would seem that many believe so. This may not 
be said in words, but actions speak louder than words. 
The greater part of believers defer their sanctification 
until death, while death itself has no more to do with the 
believer's sanctification than with his justification. 

1. The Bible nowhere states or intimates that death 
sanctifies the soul. It nowhere exhorts Christians to 
rely upon death for their sanctification. Christ and the 
Apostles placed no reliance upon death for that pur- 
pose. 

2. While the sacred writers speak often of the means, 
the agencies, and the time of sanctification, they never 
name death as its means, its agent, or its time. 

3. If death sanctifies the soul, then it, at least, is par- 
tially our Saviour ; and thus the effect of sin (for " death 
is by sin ") becomes the means of finally destroying it ; 
that is, the effect of a cause can re-act upon its cause, 
and destroy it. 

4. Death, in its very nature and circumstances, is 
entirely unpropitious for the work of sanctification. If 
sanctification, as the Bible teaches, involves human 
agency, the free, intelligent action of the mind, " sancti- 

12 



178 PERFECT LOVE. 

fied by faith," " through the truth," death is no process 
of cleansing the soul. 

5. If death sanctifies the soul, then the work is 
removed from the ground of moral agency, and we have 
no responsibility in the matter. This would nullify all 
the precepts requiring our agency to obtain personal 
holiness. That we have a personal responsibility in our 
sanctification is clear. 

6. In so far as we can see, there is not a shadow of 
evidence that dissolving the connection between the 
soul and body will produce any effect upon the charac- 
ter or moral condition of the soul. The change produced 
by death is in our physical state and mode of being, and 
a mere physical change of state cannot relieve the soul 
of its pride, unbelief, selfishness, and corrupt lusts. 
Change of character is God's work, and is by grace, 
through faith, by moral means. 

7. Many appear to believe the old pagan dogma that 
the body is the seat of sin, and that depravity pertains 
only to the body, and that when the body dies, as the 
soul leaves the body it will be free from depravity. 
That the body is degenerated, and possessed of deranged 
appetites and propensities, making it " an instrument of 
unrighteousness," is admitted ; but Christian sanctifica- 
tion has less regard to the body than to the soul, which 
is the seat of inbred sin. The carnal mind, or selfishness, 
prrde, anger, covetousness, impatience, hatred, and all 
filthiness of the spirit, belong to the soul and not to the 
body. 

142. If none are saved without entire sanctification, 
what becomes of those who deny this doctrine ? 

1. God will permit nothing unholy to enter heaven. 
" Without which (holiness) no man shall see the Lord." 
This declares that purity (a certain moral quality) is 



NECESSITY OF PERFECT LOVE. 179 

requisite to admission into heaven. The " pure in 
heart " alone " shall see God." Before men leave this 
world they must be purified and made perfectly holy, or 
they can have no place in the kingdom of God. God 
has no two sets of conditions for believers ; all are to be 
cleansed from all sin by the blood of Christ, either 
before or at death. 

2. Justification and regeneration do not supersede 
entire sanctification, which is a full preparation and the 
only preparation for heaven. A state of continued justi- 
fication, in the gracious order of God, includes the assur- 
ance of entire sanctification. All justified souls are 
God's children, are heirs of eternal life, and have a title 
to heaven, and cannot fail of their inheritance if they do 
not forfeit their justification by apostasy. All men will 
be saved who die in a justified state before God, as all 
such are children of God by adoption, are absolved from 
the guilt of actual sin by pardon, and are free from any 
voluntary antagonism to holiness. Sudden death to such 
finds them covered with the covenant of grace, similar 
to the dying infant, which entitles them to the merits of 
Christ and heaven. Justified believers, in the event of 
their sudden death, stand in the same relation to God 
that infants do, and He (not death) perfects that which is 
lacking in them. Infants are justified, but they are not 
entirely sanctified. Dying infants go to heaven, but not 
without first being entirely sanctified, not by death, but 
by the blood of Christ. 

3. A justified state implies an obedient spirit, and every 
one who maintains his justification is following after holi- 
ness, and his holiness or entire sanctification has begun. 
Every justified believer is partially sanctified, and has 
only to fully trust Jesus to be entirely sanctified ; and 
all persevering believers will obtain this grace before 
death, inasmuch as the promise of eternal life carries 



180 FE&EECT LOVE. 

with it the pledge on God's part to bestow all needed 
grace. (Bph. v. 27; Phil. i. 6; Jude, 24.) 

4. Although many Christians seem to deny this doc- 
trine, they do, in fact, admit it virtually, if devoted to 
God. All true Christians have longings after it, and in 
different phraseology allow in substance what we claim 
for the entirely sanctified. Some, we believe, in all the 
several denominations have obtained what we claim as 
holiness, and, as already stated, all believers who are 
faithful unto death, so trust in Christ and renounce self 
that he makes them perfect in love and takes them home 
to heaven. They might have experienced it many years 
before, and lived as well as died in its possession, had 
they been properly instructed. 

Thousands of believers would obtain perfect love if 
ministers more generally understood the doctrine, en- 
joyed the experience, and faithfully preached and lived 
it themselves. It is not essentially necessary that all 
persons use our phraseology, or that they have a very 
minute theoretical knowledge of the doctrine, in order 
to its experimental knowledge. But whatever our views 
or expressions on the theory of holiness, only those who 
die in possession of purity can enter the heavenly city. 

" It is most absurd to suppose," says Dr. George Peck, " that a 
justified soul can be lost, without having forfeited his justifica- 
tion by backsliding." — Christian Perfection, p. 28. 

Dr. John Dempster says : " While it is true that no believer 
is lost, and that none with impurity is saved, it is equally true 
that no one retains his justification, and dies without sanctification. 
Apostasy or purity is the only possible alternative after regener- 
ation." — Sermon at Biblical Institute. 

143. What course do most professors of religion pur- 
sue in regard to holiness ? 

Like the ancient Israelites, instead of going directly 



NECESSITY OF PERFECT LOVE. 181 

to Canaan, they take a zigzag course of wandering in 
the wilderness. Their unbelief and disobedience prevent 
their entering the spiritual Canaan, and subject them to 
the necessity of a return to Egypt, or to ceaseless wan- 
derings in the wilderness, almost in sight of the* beauti- 
ful hills of that land, which flows with milk and honey. 
It was only twelve days' journey from Horeb to Canaan. 
Mr. Wesley tells of believers who passed into Canaan, 
" some ten days, some seven, some four, and some three 
days " after they were delivered from the bondage of the 
devil. 

144. What are the results of this course on the part of 
the Church? 

The results are similar to those which befell the 
ancient Israelites. With their refusal to obey God, and 
go into Canaan, their backslidings and troubles com- 
menced. 

1. The ten cowardly, unbelieving, rebellious spies were 
struck dead on the spot. And may the Lord have mercy 
on those ministers, who, following the example of the 
ten unbelieving spies, bring up an evil report from the 
land. Even some ministers who have been through the 
land, and have tasted of its precious fruits, have gone 
back into the wilderness, and have ceased to urge the 
people to go over. It is to be feared, when Jesus comes, 
such ministers will be found wanting. 

2. The Israelites were ordered back into the wilder- 
ness ; Christians begin to backslide when they feel it 
their duty, and see it their privilege, to seek holiness, 
and refuse to do it. As Israel could not stay on the 
borders of the promised land and not go over, so be- 
lievers will backslide if they do not go on unto per- 
fection. 

3. Sin changed the countenance of God toward the 
Israelites, and put them under a terrible discipline. The 



182 



PERFECT LOVE. 



same is strikingly true of those who know their duty in 
regard to seekiug holiness, and do it not. 

4. The Israelites were forsaken of God, defeated by 
their enemies, visited by destroying angels, by fiery ser- 
pents, leprosy, plagues, and earthquakes. They mur- 
mured, rebelled, and became cowardly, licentious, idola- 
trous, and a merciful God only knows what not. The 
carcasses of three millions of them fell in what was to 
them a howling wilderness. Analogous to all this are the 
terrible spiritual results of a refusal, on the part of the 
church, to go on to perfection. Among these results 
are, being forsaken of God, defeat in spiritual conflict, 
fiery trials, doubts, fears, and cowardice, coldness and 
moral stupor, worldliness, licentiousness, and idolatry. 
These things are fearfully prevalent in the various 
churches of Christendom. 



MINISTERS NEED PERFECT LOVE. 183 



section xin. 

MINISTERS SHOULD BE ENTIRELY SANCTIFIED. 

145. Is it not vastly important that ministers of Christ 
be entirely sanctified to God ? 

It is. Hence, in our ordination service, each minister 
declares that he is " groaning after it," and expects to " be 
made perfect in love." Holiness is the chief element of 
efficiency in the ministry. Talents, learning, and elo- 
quence without it are " as sounding brass and a tinkling 
cymbal." Without it the minister can neither live, nor 
preach, nor labor as he should. There is a clearness, a 
strength, & fullness, an energy, and an unction needed in 
the sacred office impossible without entire holiness. It 
would be infinitely better for the church and the world, 
if every partially sanctified minister would suspend all 
effort in other directions till, " with strong crying and 
tears," he receive the cleansing baptism of the Holy 
Grhost. 

After the disciples received their great commission, 
they were repeatedly commanded to tarry in the city of 
Jerusalem until they received power from on high. Al- 
though they had been under the immediate tuition of 
the Master himself (which was better than any theologi- 
cal school in the world), yet they were not prepared for 
their work without " the promise of the Father 11 — the 
endowment of povier. 

" Perfect love casteth out fear," and ministers need it 
in order to faithfulness to all classes, saints or sinners, in 
or out of the church of God. Perfect love makes fear- 



184 PERFECT LOVE. 

less ministers. It enables them to labor in the strength 
of God with perfect freedom from all fear of the rich, the 
influential, or the wicked of their congregations. In the 
light and power of the Holy Ghost, the manner of their 
preaching is, " warning every man and teaching every 
man ; " the matter of their preaching is, " Christ in you 
the hope of glory ; " and the end of their preaching is, 
" that they might present every man perfect in Christ Jesus.'' 1 

Ministers have duties, trials, and temptations peculiar 
to themselves, and need this grace to give them constant 
and complete victory over all their foes, and keep them 
firm in the path of duty. Nothing but the power and 
dominion of grace in a pure heart, can save any man 
from being affected in his ministerial work by his pocket- 
book, his reputation, or the frowns, the smiles, or praise of 
men. It requires a. pure heart and perfect love to be 
dead to all these things and keep our " eye single," and 
our " whole body full of light." 

Brethren, the importance of our work, its difficulties, 
and the fearful responsibilities involved, all demand the 
best possible moral preparation. As ministers of our 
Lord Jesus Christ, we should be sanctified wholly, to a 
man, so as to stand in united solid phalanx against the 
combined powers of earth and hell. How Charles Wes- 
ley expresses this ! — 

" Stand then in his great might, 
With all his strength endued; 
But take to arm you for the fight 
The panoply of God. 

" Indissolubly joined, 
To battle all proceed ; 
But arm yourselves with all the mind 
That was in Christ our head." 

What glorious havoc such a body of ministers would 
make in tearing down Satan's kingdom, and winning vie- 



MINISTERS NEED PERFECT LOVE. 185 

tories for Jesus ! Their constant triumphs would fill 
heaven with joy, and hell with consternation. The great 
want of the church, the world, and the times, is a minis- 
try filled with the fire, love, and power of the Holy Ghost 
— true, invincible, holy men of God. 

Rev. Charles G. Finney says : " To me it seems very mani- 
fest that the great difference in ministers, in regard to their 
spiritual influence and usefulness, does not lie so much in their 
literary and scientific attainments as in the measure of the Holy 
Ghost which they enjoy. 

"A thousand times as much stress ought to be laid upon this 
part of a thorough preparation for the ministry as has been. 
Until it is felt, acknowledged, and proclaimed upon the house- 
tops, rung through our halls of science, and sounded forth in 
our theological seminaries, that this is altogether an indispen- 
sable part of the preparation for the work of the ministry, we 
talk in vain and at random when we talk of the necessity of a 
thorough preparation and course of training." 

" I must confess that I am alarmed, grieved, and distressed 
beyond expression, when so much stress is laid upon the necessity 
of mere human learning, and so little upon the necessity of the 
baptism of the Holy Ghost." 

" Of what use would ten thousand ministers be without being 
baptized with the Holy Ghost ? Ten thousand times ten thou- 
sand of them would be instrumental neither in sanctifying the 
Church nor in converting the world." — Letter in Oberlin Evan- 
gelist. 

Bishop Hedding says, in his address to the N. J. Conference : 
"It is as important that you (ministers) should experience this 
holy work, as it is that the sinners to whom you preach should 
be converted." 

146. Can a minister successfully preach perfect love 
without the experience himself? 

He cannot as clearly, nor as successfully as with the 
experience. He may, and should preach it, as well as 
he can, while he may not be clear in the experience ; he 



186 PERFECT LOVE. 

may present the theory correctly, and may lead some to 
its enjoyment, but not as he might with the light and 
power of the grace in his own soul. Without the expe- 
rience, no man can urge believers to obey God in all 
things, to be holy, and love Him with all the heart, with- 
out the reproving thought, " Physician, heal thyself" 
How can we skillfully pilot others through a channel 
filled with shoals and dangers, into the haven of Perfect 
Love, which we have never traversed ourselves ? If 
ministers would successfully lead the children of God 
into the spiritual Canaan, they must first go themselves 
and taste the sweets of that land "flowing with milk and 
honey. 11 Christ said: " The shepherd goeth before the 
flock, and leadeth them. 11 How can we expect to send 
the people ahead of us? If we know the way better 
than they do, should not our superior knowledge be 
accompanied by a superior life ? Have not the people 
a right to expect it ? Oh, let us go before them, and be 
able to say, Follow us, even as we follow Christ. 

1. Bishop Peck says : " How can her ministers thoroughly and 
effectually ' show the house of Jacob her iniquities, and God's 
people their sins,' and lead them to the cleansing blood, while 
they are themselves neither made ' perfect in love,' nor ' groaning 
after it.' The cause of such lamentable weakness in these 
Heaven-sanctioned efforts stands out as clear as the sun. Many 
of us, to whose charge the work is solemnly committed, are sanc- 
tified but in part ; and with deep solicitude, but strict fidelity, 
we must add, some of us seem content to remain so." — Central 
Idea, p. 128. 

2. President Mahan writes : " I must myself be led by the 
Great Shepherd into the ' green pastures, and beside the still 
waters,' before I could lead the flock of God into the same bliss- 
ful regions." 

% " Whatever is our level in-Christian life," says Dr. Lovick 
Pierce, " will be the level of our general membership. If we are 



MINISTERS NEED PERFECT LOVE. 187 

not after entire sanctification, so neither will our members be."^ — 
Sermon before Gen. Con. 

4. Dr. George Peck says : " How important is a holy ministry ! 
Well was the injunction given, ' Be ye clean that bear the vessels 
of the Lord ! The church will scarcely take a higher stand in 
religion than that which is occupied by the ministry. And the 
ministry will lead the flock on in paths of peace and. holiness 
in the same proportion in which they are themselves possessed of 
the spirit of holiness ." — Christian Perfection, p. 422. 

5. Before Rev. Henry Smith enjoyed the blessing, he preached 
it merely because it was in his creed. He says in a letter to 
Bishop Asbury : " When you, sir, was enforcing the necessity of 
preaching sanctification, 'not in a commonplace way, but to feel 
the importance of it,' it sunk deep into my heart ; for I knew I 
had been guilty of preaching sanctification merely because it was 
in my creed." 

After the Lord cleansed his heart, he writes to Bishop Asbury 
the following : " Glory be to God in the highest, I am unspeak- 
ably happy. The half respecting perfect love has never been 
told me. Oh, how I long for all Christians, Christian ministers 
in particular, to be made partakers of perfect love ! . . . Oh, if 
all our preachers enjoyed perfect love, how they would scatter 
the holy fire through the cities, towns, and country ! Our enemies 
themselves would be constrained to call the Methodists the holy 
people, the redeemed of the Lord. The Lord grant you great 
success in stirring up the preachers to seek after holi- 
ness." 

6. Rev. B. W. Gorham well says : " What a man is to teach 
he must have. If it be to teach mathematics, he must be a 
mathematician ; if it be to teach botany, he must be a botanist ; 
if it be Greek, he must get Greek ; and if we are to teach holi- 
ness, we must first have holiness. . . . An oculist must not have 
sore eyes. The man who treats rheumatics must not limp. He 
must not go about with a chronic cough who sells ' a sure cure 
for consumption.' " — God's Method with Man, p. 1.76. 

The experience of this blessing furnishes the power 
and impulse to preach it. Such a minister can preach 



188 BEBFECT LOVE. 

holiness, and say : " We speak that which we do know, 
and testify that which we have seen." With such, 
there will be no apologizing for delaying to preach - 
on the subject; but the holy fire burning within will 
flame out, and holiness will be preached and offered to 
all who " hunger and thirst after righteousness." The 
doctrine and experience will come out of a sanctified 
man as spontaneously as sweetness comes out of a rose, 
Or as water bubbles up from a living fountain. 

147. Why is there so little preaching upon this subject? 

Undoubtedly it is because so few of the ministry enjoy 
it themselves. 

Bishop Peck says : " But there are reasons why holiness is 
not more faithfully preached. It is hard to raise the stream 
higher than the fountain. It is hard to preach what we have 
never experienced, and the fear of the reproach, * Physician, heal 
thyself,' we doubt not, hinders many of us from charging home 
upon the members of the churches their remaining corruptions, 
their neglect of * the blood ' that ' cleanseth from all sin,' and 
their exposure to apostasy and final ruin in consequence. 

" Every command to the disciples of Christ uttered by us from 
the word of God, ' Be ye holy,' would condemn us ; every promise 
urged for the encouragement of seekers for the blessing, would 
excite the inquiry, Why does not the •preacher lay hold of the 
promises t Alas ! how many have been deterred from preaching 
a present, rich, and full salvation, by the terrors which these 
interrogatories have inspired ! 

" We can thus see how it is that we have so little preaching 
on the subject of holiness. The want of experience renders it 
unpleasant to do it, and hard to do it truthfully and effectually." — 
Central Idea, p. 376. 



HOLINESS MUST BE PREACHED. 189 



SECTION XIV. 
HOLINESS MUST BE PREACHED. 

148. Should the doctrine, experience, and practice of 
Christian Holiness be preached frequently ? 

This subject should receive (as it demands) great 
prominence in all our ministerial labors. While it should 
not be the only topic in our pulpit ministrations, it should 
be a prominent one. The apostle Paul states the great 
object of an established Christian ministry to be "/or the 
perfecting of the saints.^ In regard to his own labors, he 
says : " We warn every man, and teach every man, . . . 
that we may present every man perfect in Christ Jesus." 
The minister of Christ should give the doctrine and prac- 
tice of holiness the same prominence the Bible gives it. 

1. Bishop Foster says: "It breathes in the prophecy, thun- 
ders in the law, murmurs in the narrative, whispers in the 
promises, supplicates in the prayers, sparkles in the poetry, re- 
sounds in the songs, speaks in the types, glows in the imagery, 
voices in the language, and burns in the spirit of the whole 
scheme, from the alpha to the omega, from its beginning to its 
end. Holiness ! holiness needed, holiness required, holiness 
offered, holiness attainable, holiness a present duty, a present 
privilege, a present enjoyment, — is the progress and complete- 
ness of its wondrous theme ! " — Christian Purity, p. 80. 

2. The Discipline, on the matter and manner of preaching, is 
very explicit. It reads : " Let us strongly and closely insist 
upon inward and outward holiness in all its branches." 

This insisting upon '* inward and outward holiness in all its 
branches" is to be constant — " to do this, in some measure, 

IN EVERY SERMON." DiS., p. 86. 



190 PERFECT LOVE. 

3. Rev. John Wesley says : " Therefore let all our preachers 
make a point to preach of perfection to believers constantly, 
strongly, explicitly " . . . u I doubt not we are not explicit enough 
in speaking on full sanctification, either in public or private.''* — 
Vol. vi. p. 529. 

" I am afraid Christian perfection will be forgotten. Encour- 
age Richard Blackwell and Mr. Colley to speak plainly. A gen- 
eral faintness in this respect has fallen on the whole kingdom. 
Sometimes I seem almost weary of striving against the stream 
of both preachers and people." 

" I hope he is not ashamed to preach full salvation, receivable 

# now, by faith. This is the word which God will always bless, 

and which the devil peculiarly hates ; therefore, he is constantly 

stirring up both his own children and the weak children of God, 

against it." — Letter to Mrs. Bennis, 1771. 

" I wish, when opportunity serves, you would encourage him 
(Isaac Brown) : 1. To preach Christian perfection constantly, 
strongly, and explicitly. 2. Explicitly to assert and prove that 
it may be received now ; and 3. (which indeed is implied there- 
in) That it is to be received by simple faith." — Letter to Miss 
Ritchie, 1782. 

4. Dr. Adam Clarke says: " If the Methodists give up preach- 
ing entire sanctification they will soon lose their glory." . . . 
" This fitness, then, to appear before God, and thorough prepara- 
tion for eternal glory, is what I plead for, pray for, and heartily 
recommend to all true believers, under the name of Christian per- 
fection." 

" Let all those who retain the apostolic doctrine, that the blood 
of Christ cleanseth from all sin in this life, press every believer 
to go on to perfection, and expect to be saved, while here below, 
into the fullness of the blessing of the gospel of Christ." — 
Theology, p. 201. 

5. Bishop Peck says : " The duty of ministers is plain : to 
set the whole work of grace upon the heart, constantly and 
plainly, before the people ; ... to hold out, with the clearness of 
light, to the Israel of God, everywhere, the glorious privilege of 
perfect love, and urge it ; not as all the gospel, but the grand 



HOLINESS MUST BE PREACHED. 191 

result sought in the gospel; not merely as a privilege and a 
probability, but as a duty, as an attainment, which we are in 
danger of missing, and which is indispensable to our ultimate 
preservation in the favor of God, and our introduction into 
heaven." — Central Idea, p. 66. 

6. Bishop Foster says : " Let the pulpit experience and teach 
this glorious privilege as it deserves to be taught, and great evil 
will be obviated." — Christian Purity, p. 277. 

7. Dr. Stephen Olin writes : " I trust the day is near when our 
church will bear a clearer testimony on this subject. It was the 
peculiarity of early Methodism. ... I do not for a moment 
allow myself to doubt that the great plan of redemption provides 
for a perfect work here below. I can take no view of the gospel 
which tolerates lower views. / can not preach the gospel in any 
other light." 

8. Bishop Asbury wrote to the Rev. Henry Smith, and closed 
his letter as follows : "Night comes on, and I will close with say- 
ing, * Preach sanctification, directly and indirectly, in every ser- 
mon.'' " He wrote to another, " O purity ! O Christian perfec- 
tion ! O sanctification ! It is heaven below to feel all sin re- 
moved. Preach it, whether they will hear or forbear. Preach 
it." 

9. Bishop McKendree wrote the following to the eloquent 
Summerfield : " But superior to all these, I trust you will ever 
keep in view, in all your ministrations, the great design which 
we believe God intended to accomplish in the world, in making 
us a ' people that were not a people,' — I mean the knowledge, 
not only of a free and a present, but also a full salvation ; in 
other words, a salvation from all sin unto all holiness." 

" Insist much on this ; build up the churches herein, and 
proclaim aloud, that ' without holiness no man shall see the 
Lord ; ' under the guidance of the Spirit of holiness, this doc- 
trine will be acknowledged of God : ' signs will follow them that 
believe ' and press after this uttermost salvation, and our people 
will bear the mark of their high calling — become a holy nation, 
a peculiar people." 

10. " The only really effective method of preaching it," says 



192 PEBFEGT LOVE. 

Dr. L. R. Dunn, " is from the standpoint of experience, and with 
the spirit of the gentle and loving Jesus. Methodist preachers, 
to be consistent, must preach it." — Address at Holiness Con- 
ference. 

11. The Rev. George Pickering, after fifty years in the min- 
istry, in his semi-centennial sermon, exhorts brethren to "preach 
to the people the blessed doctrine of holiness;" addiilg, "This 
is the only thing that will hold the Methodist church together." 
When on his dying-bed, being visited by all the ministers of 
Boston, grasping the hand of the brother who was acting as 
spokesman for the whole, he exclaimed, "Tell — oh, tell the 
brethren to preach Christ and him crucified, an all-able, all- 
powerful, all- willing, all-ready Saviour, a present Saviour, saving 
now. Preach, * Now is the accepted time, now is the day of 
salvation.' Oh, tell them to preach holiness. Holiness is the 
principal thing. Preach holiness, holiness, HOLINESS ! God 
help you to preach holiness." Thus ended the dying charge of 
that holy man, George Pickering, of the New England Confer- 
ence. — Stevens : " Eminent Dead" p. 328. 

149. Did Mr. Wesley preach often upon the subject of 
holiness? 

We think he did, and for the following reasons : 

1. Mr. Wesley was a consistent man, and it can not 
be supposed that he would in conference, in private, and 
by letter, urge and press his preachers to preach con- 
stantly, strongly, and explicitly on the subject, while he 
himself did not set them an example to be followed. 

2. Mr. Wesley says, in Jiis Plain Account, p. 88 : " If I were 
convinced that none in England had attained what has been so 
clearly and strongly preached by such a number of preachers, in 
so many places, and for so long a time, I should be clearly con- 
vinced that we had all mistaken the meaning of those Scriptures." 

3. In the journals of Dr. Adam Clarke, Bramwell, Car- 
vosso, Mrs. Hester Ann Rogers, and Lady Maxwell, 
where a great number of Mr. Wesley's sermons and 
texts are noticed, you will find a large proportion of 



HOLINESS MUST BE PREACHED. 193 

them are on the subject of full salvation or perfection. 
More than one half of the hymns composed by Mr. Wes- 
ley were upon the subject of holiness. 

The fact that but few of his published sermons are 
devoted specifically to the subject of Christian perfec- 
tion does not argue against his preaching much upon it. 
The sermons which he published were designed to 
present a general survey of Christian theology. There 
are more of them, however, devoted specifically to the 
subject of holiness than to any other one topic. 

Let it be remembered that we have but about one 
hundred and forty of his sermons ; while he preached 
over seven hundred times a year during his ministry, 
and in his lifetime over forty-two thousand sermons. 

150. Is there not a serious lack on the part of the minis- 
try in preaching on this subject ? 

1. The special work of the Methodist ministry, is " to 
spread scriptural holiness over these lands.'' 1 We are 
compelled to believe there is much less prominence 
given to this subject by our ministers than there should 
be. There is a serious neglect among us in not adher- 
ing to the matured advice of our great founder under 
God. " Therefore cdl our preachers should make a point 
of preachin g perfection, to believers constantly, strongly, 
and explicitly ; and all believers should mind this one 
thing, and continually agonize for it." This direction 
was given by Mr. Wesley in his mature years, and after 
an experience in the gospel ministry unequaled since the 
days of the apostles. 

2. Bishop Peck says : " Alas ! the truth can not be denied. 
The great privilege and duty of present salvation from all sin is 
omitted in so large a number of sermons as to leave many in doubt 
whether there be any such gospel, and grievously to discourage 
and mislead those whose spirits pant for full redemption." — Cen- 
tral Idea, p. 113. 

13 



194 PERFECT LOVE. 

How true in many places, at this day, the declaration 
of Mr. Wesley at one period of his ministry : " I find 
almost all our preachers, in every circuit, have done 
with Christian perfection. They say they believe it; 
but they never preach it, or not once in a quarter." 

151. Is the doctrine and experience of holiness the great 
peculiarity of Methodism ? 

It was strikingly so in early Methodism, and is claimed 
to be so now by our leading writers. 

1. Mr. Wesley said : " It is the grand depositum which God 
has given to the people called Methodists ; and chiefly to propa- 
gate this, it appears, God raised them up." ..." We believe 
that God's design in raising up the preachers called Methodist in 
America was to reform the continent, and spread scriptural holi- 
ness over these lands.'''' — Methodist Discipline. 

2. Dr. J. V. Watson says : " Holiness ! it is the ark of the 
Lord among our doctrinal ideas. ... It is the very essence of 
our spiritual life, the vital artery of our whole system. It is the 
central sun around which the satellites all revolve in harmony, 
rejoicing in its broad, warm, genial, life-imparting smile. O for 
holiness individually in the membership ! O for a holy ministry ! 
Together they make an omnipotent church." — Helps to Revivals, 
p. 222. 

3. Dr. George Peck says, in his able and standard work on 
Christian Perfection : " The doctrine of entire sanctification, as 
a distinct work wrought in the soul by the Holy Ghost, is the 
great distinguishing doctrine of Methodism. This given up, and 
we have little left which we do not hold in common with other 
evangelical denominations." — Christian Perfection, p. 363. 

4. Rev. William Arthur, of the English Wesleyan Church, 
said in a London address recently : " Methodism was not in its 
original life more marked by seeking justification by faith, than 
by seeking sanctification by faith." ..." On us Methodists the 
past and the present join to lay an obligation even greater than 
that which rests on all our beloved brethren of other branches 
of the living vine, in regard to the doctrine and practice of 
holiness." 



HOLINESS MUST BE PREACHED. 195 

152. Did the early Metliodist preachers in this country 
make holiness a prominent item in their ministry ? 

They did, and preached it clearly and powerfully all 
through the land ; such men as Bishop Asbury, Bishop 
McKendree, Bishop George, Bishop Hedding, Bishop 
Whatcoat, Jesse Lee, George Pickering, Billy Hibbard, 
Freeborn Garretson, Benjamin Abbott, and hundreds 
of others proclaimed this blessed doctrine. Dr. Olin 
says, " Preaching holiness was a peculiarity of early 
Methodism. 11 

Dr. Bangs says, in his History of the Methodist Episcopal 
Church :. " The doctrine more especially urged upon believers 
[in early Methodism] was that of sanctification or holiness of 
heart and life, and this was pressed upon them as their present 
privilege, depending for its accomplishment now on the faithful- 
ness of God, who had promised to do it. It was this baptism 
of the Holy Ghost which fired and filled the hearts of God's 
ministers at that time." 

Rev. Asa Kent, of the New England Conference, said in the 
Guide thirty years ago : "J think the preachers fifty or sixty 
years ago (that is, eighty years ago), were generally more par- 
ticular in explaining the doctrine of holiness of heart, and more 
earnestly urged the necessity of going on unto perfection, than 
is the case among us at the present time." 

153. 7s it wise to use the phrase " second blessing " ? 

We can see no objection to its use, nor any great 
demand for its use. It has been in use among Method- 
ists for over a hundred years, as Mr. Wesley and the 
early Methodists frequently used it. Mr. Wesley writes 
thus : " It is exceedingly certain that God did give you 
the second blessing , properly so called 1 '' ..." One found 
peace, and one found the second blessing. 11 — Vol. vii. 
p. 45. 

Charles Wesley put it into his hymns, and without 
caviling over it, millions have sung for a century : 



196 PERFECT LOVE. 

"Give us, Lord, this second rest." 
" Speak the second time, be clean." 
" Let me gain that second rest." 

Even the calvinistic Augustus Toplady wrote : 

"Let the water and the blood, 
From thy wounded side which flowed, 
Be of sin the double cure, 
Save from wrath, and make me pure" 

Sin is of two kinds, wrong acts, and wrong states, as 
a " transgression of law," and as a defilement or " un- 
righteousness." Salvation has a double or twofold as- 
pect : pardon and purity, justification and sanctification. 
" Being justified by faith, we have peace with God." 
"The blood of Jesus Christ, his Son, cleanseth us from 
all sin." 

Pardon applies to guilty actions, and cleansing to pol- 
luted states. " If we confess our sins, he is faithful and 
just to forgive us our sins, and to cleanse us from all 
unrighteousness." Pardon, as we see in this scripture, 
precedes the cleansing. The two blessings are pre- 
sented in the declaration : . " Who forgiveth all thine 
iniquities ; who healeth all thy diseases." It is also set 
forth in the great prophetic declaration : " In that day 
there shall be a fountain opened to the house of David 
and to the inhabitants of Jerusalem for sin, and for 
uncleanness." This twofold blessing runs all through 
the scriptures, and is taught by precept, promise, and 
history. Ancient Israel typified them in crossing the 
Red Sea, and the Jordan ; in leaving Egypt, and in 
entering Canaan. 

Rev. B. W. Gorham says : " The attainment of heart purity 
is, and must be held to be, a distinct epoch in the Christian life. 
It is the point up to which all grace received performs the office 
of saving, and beyond which it performs the office of endow- 
ing." — God's Method with Man, p. 248. 



HOLINESS MUST BE PREACHED. 197 

St. Paul asserts in Rom. xv. 29, his possession of " the 
fullness of the blessing;" which must mean more than 
simply " the blessing, " just as " entire sanctification " means 
more than u sanctification ,'' "perfect love " more than 
" love," "full assurance of faith " more than "faith" and 
full salvation, more than salvation. 

The apostle also teaches this u second grace " in 2 Cor. 
i. 15 : " And in this confidence I was minded to come 
unto you before that you might have a second benefit" 
(margin, " second grace") The original word, Sarin, here 
translated " benefit" is translated " grace " one hundred 
and thirty-one times in the New Testament, and is never 
rendered " benefit" only in this single instance, and then 
is corrected by inserting " grace " in the margin. Here 
the inspired apostle uses the very form of expression 
used by teachers of distinctive holiness, and which is so 
distasteful to some people. McKnight translates it : 
" That ye might have a second gift of the Spirit as soon 
as possible." Amen ! 

To those who make sarcastic flings at the use of this 
term to express perfect love, we commend the following 
from the address of Rev. Dr. Pope at the British Con- 
ference : 

" I have sometimes very delicately scrupled at this, that, and 
the other expression, and I have wondered whether it is right to 
speak of a ' second blessing ; ' and I have taken a text in which 
our Saviour takes a blind man and partially restores him his 
sight, and then, holding the man up before us for a little while, 
that we may study his state, which is a great advance upon what 
it was, that we may watch him in this state of struggle between 
sin and the flesh. He touches him again, and he sees every man 
clearly. In the face of that text, and in the face of the experi- 
ence of multitudes of our fathers, in the face of the testimonies 
of multitudes now living, and in the face of the deep instinct, 
the hope and desire of my own unworthy heart, 1 will never 
again write against the phraseology referred to." 



198 PERFECT LOVE. 

154. Is it wise to make holiness a specialty in the church 
and in Christian effort ? 

1. It is. The Bible makes it a specialty. It is the 
grand objective point of the whole Christian system — 
the center where all the lines of truth meet. The com- 
mands, promises, invitations, exhortations, and counsels 
all run to this " central idea " of Christianity. 

Bishop Foster says : " It is the truth glowing all over, welling 
all through, revelation ; the glorious truth which sparkles and 
whispers, and sings and shouts in all its history, and biography, 
and poetry, and prophecy, and precept, and promise, and prayer. 
The great central truth of the system." — Christian Purity, p. 80. 

We hardly need say, in harmony with this, that Chris- 
tian perfection, or " perfecting the saints," is a specialty 
in Methodist theology and history. Why, then, may it 
not be pushed to the front, or why should it be deemed 
contraband in our meetings and church work ? 

2. The expediency of making it a specialty is seen in 
its importance, and in its essential relation to the whole 
work of God. (See Section XYI.) When this prospers, 
every other interest of religion prospers ; and when this 
is neglected, all other interests suffer, and none other 
can compensate for it. Making a specialty of this doc- 
trine and experience, more than any other cause, pro- 
duces all manner of precious fruit, both in heart and life j 
hence, in its highest gospel form, holiness ought to be 
the specialty of the whole church. 

3. To make it a specialty, or give it prominence, does 
not involve the neglect of other truths, as many seem to 
suppose. There can be no true presentation of holiness, 
without presenting its correlated truths in the Gospel. 
A moment's thought will show that human depravity, the 
atonement, the work of the Spirit, faith, obedience, and 
the conversion of sinners, all stand intimately related 
to it. 



HOLINESS MUST BE PREACHED. 199 

4. This is the most common and popular form of objec- 
tion to efforts for the spread of holiness in the church 
and world. This opposition stands against distinctively 
teaching it, or giving.it prominence by word or pen. 
Making holiness a specialty, of course, involves present- 
ing it distinctly , distinctively, and persistently, and this is 
the main point of the objection. Mr. Wesley said : " Let 
all our preachers make a point (specialty) to preach 
Christian perfection to believers constantly, strongly, 
explicitly." — Plain Account, p. 169. 

5. No one excels, except he makes his pursuit, for the 
time, a specialty. College and seminary professors un- 
derstand this, for in teaching it is deemed essential. 
Why should " perfect love," as a specialty, be an excep- 
tion. " Love " is declared to be " the fulfilling of the 
law," and love out of a pure heart the end of the com- 
mandment. 

6. The cry of " fanaticism," " extravagance," " divi- 
sion," and "secession," as against making this subject a 
specialty, is rather too wholesale, and too common to 
frighten intelligent, thinking people. These have been 
the staple so long with infidels, worldly men, and cav- 
ilers, it is unseemly for those who call themselves Chris- 
tians to adopt them. 

7. The assertion that those who make this subject a 
specialty become " narrow" and are " men of one idea" 
is not disparaging to any man's character. If a man has 
an idea large enough to take in all other true ideas, he 
has no occasion to abandon it, nor need he fear being 
made " narrow " by it. One idea, and that a good one, 
is better than no ideas at all, or than a number of very 
poor ones. Holiness is the grandest and most compre- 
hensive idea in the universe. 

8. The world is indebted to men of one idea for its 
inventions, its discoveries, and its great moral and reli- 
gious reformations. 



200 PERFECT LOVE. 

Columbus was a man of one idea, and he discovered a 
new world. John Wesley resolved to be " a man of one 
Book," and " a man of one work." What has been the 
result? St. Paul proclaimed his devotion to one idea. 
" This one thing I do." u For I determined not to know 
any thing among you, save Jesus Christ and him cruci- 
fied." " Teaching every man, in all wisdom, that we 
may present every man perfect in Christ Jesus" Was 
the apostle wise ? 

Newton, Herschel, Shakspeare, Howard, Luther, Ful- 
ton. Morse, Edison, and Longfellow, were all specialists. 
Were they " narrow,' 7 and lacking in breadth because of 
their several, one great idea ? 

9. The Methodist Church has always had her special- 
ists. Do they become "narrow"? Did Dr. Durbin 
become narrow because he made the missionary cause a 
specialty for more than a score of years ? And how in 
regard to Drs. Whedon, Curry, Vincent, and Kynett ? 
On the other hand, who believes that the Missionary 
Society, Sabbath School, Church Extension, and Quar- 
terly Review, have suffered in their interests because 
these men have made them specialties? 

Suppose, now, that some make, in study and effort, the 
grand " central idea of Christianity " a specialty, and 
devote themselves fully and intensely to the work of 
" perfecting the saints," or spreading holiness through 
the church, will that belittle them, make them " narrow" 
or be out of harmony with the policy of the church 
which makes a large use of specialists as book agents, 
presiding elders, bishops, editors, secretaries, presidents 
of colleges, &c? Where do we look for the deepest pene- 
tration, or the highest skill ? Where ? 

155. Did Mr. Wesley organize special societies and meet- 
ings for the promotion of holiness, and attend them himself? 

He did. This is stated distinctly and repeatedly in his 



B0L1NESS MUST BE PREACHED. 201 

journals. He alludes to their organization, to his attend- 
ance, and to their results in scores of instances. In many 
places he organized these societies himself; he called them 
the " Select Society," or " Select Band." He attended them 
in numerous places, and gives items concerning them in a 
multitude of cases. Declarations like the following are 
common in his journal : " I met the Select Band. 11 " After- 
ward I met the Select Society. 1 '' " I joined again the 
Select Society." " I met at noon, as usual, those who 
believe they are saved from all sin." " Met Select 
Society and talked with twelve of them." 

As to the origin of these Select Societies, see Works, 
vol. v. pp. 184, 185. 

Dr. Stevens, in his Church History, vol. ii. p. 458, says: 
" Mr. Wesley established meetings for penitents and backsliders, 
and select societies for persons who were especially interested in 
the subject of Christian perfection." Mr. Tyreman says : " The 
select societies were taken from the bands, and were composed of 
those who seemed to walk in the light of God's countenance." — 
Tyreman, vol. i. p. 444. 

156. Is there to some extent a spirit of opposition in the 
Methodist Church to the doctrine, experience, and prof ession 
of sanctifi cation ? 

The doctrine, as an item of Methodist theology, is 
generally received. But it is quite generally believed 
by those who have obtained the grace, and who confess 
it, and endeavor to advocate and vindicate it, that 
there is more opposition in the church to it than many are 
willing to allow. In so far as any man has the remains 
of indwelling sin in him, he has opposition to holiness 
within him. We heard a minister say not long since 
that " he found something in himself that hicks against 
holiness.'' 1 We did not doubt it, carnal nature always 
u kicks against holiness. 11 When men are opposed to 
holiness it is because holiness is opposed to them. This 



202 PERFECT LOVE. 

is the philosophy of the fact that the presentation of 
holiness provokes latent repugnance to the subject in 
the regenerate. 

The same was true in Mr. Wesley's day ; some of his 
preachers and members would not receive the doctrine, 
and he was often at his wit's end in keeping them from 
dropping it altogether. 

We can not avoid the conviction that in our own 
loved communion there are some, in both the ministry 
and laity, who discard Mr. Wesley's views altogether. 
Many who profess to believe the doctrine, and who 
neglect to seek it, will oppose and reject it when its 
claims are urged and pressed home upon them. As long 
as it is left in the standards, in our book-cases, or as 
long as it is only preached as an item of the Methodist 
creed, in an indefinite and general aspect, it meets with 
but little opposition. But when it is urged home upon 
believers as a present duty and privilege to be sought now 
and not to be neglected, — in many of our churches it is 
met with stern opposition in both the ministry and mem- 
bership. 

Dr. H. Bannister says : " Christian holiness, though required 
of all, is the most opposed of all things. Sad to say, it is 
opposed by good men. It always was so." — Advocate of Holi- 
ness, 1875. 

The doctrine of regeneration may be so presented as 
not to lead one sinner a year to seek it, and so as never 
to trouble sinners concerning it. The doctrine of holi- 
ness may be so presented as to stir up no opposition 
against it on the one hand, nor lead any believers to 
seek it on the other. 

There is too much foundation even in our day for the follow- 
ing from Dr. A. Clarke : " But most who call themselves Chris- 
tians hate the doctrine of holiness ; never hear it inculcated 
without pain ; and the principal part of their studies, and those 



HOLINESS MUST BE PREACHED. 203 

of their pastors, is to find out with how little holiness they can 
rationally expect to enter into the kingdom of heaven." — Theology, 
p. 203. 

157. Is there any opposition in the ministry to putting 
this subject in the foreground and giving it prominence ? 

There is, and always has been. During a hundred 
years past, those who have confessed and preached per- 
fect love, and urged believers partially sanctified to 
press after " the fullness of the blessing of the gospel of 
Christ," have seen opposition and suffered from it. 

Dr. John P. Brooks says : " Notoriously, there are ministers 
not a few, who are the authorized expounders of doctrine in the 
denominations for which they speak, who steadily and purposely 
ignore the subject of holiness in their pulpit ministrations. . . . 
There are pulpits, and many of them, from which holiness is 
declaimed against ; from some of them, misrepresented ; from 
others, berated; from still others, calumniated." — Address at 
Holiness Conference. 

Mr. Wesley wrote to Dr. Adam Clarke : 

" Dear Adam : The account you send me of the continuance 
of the great work of God in Jersey gives me great satisfaction. 
To retain the grace of God is much more than to gain it : hardly 
one in three does this. And this should be strongly and explic- 
itly urged on all who have tasted of perfect love. If we can 
prove that any of our local preachers or leaders, either directly 
or indirectly, speak against it, let him be a local preacher or 
leader no longer. I doubt whether he should continue in the 
society. Because he that could speak thus in our congregations 
can not be an honest man." 

The British Wesleyan Conference, in order to preserve its 
societies from heresies and erroneous doctrines, in 1807, resolved, 
that " No person shall on any account be permitted to retain any 
official situation in our societies who holds opinions contrary to 
the total depravity of human nature . . . and Christian holiness, 
as believed by the Methodists." 



204 PERFECT LOVE. 

158. Is it not claimed that the opposition is in regard 
to the measures adopted, rather than to the doctrine or 
experience ? 

It is so claimed to some extent ; but those who make 
objections to the measures adopted almost invariably do 
not claim to possess perfect love themselves, and mani- 
fest no sympathy for instantaneous sanctifi cation, or any 
special meetings, or direct means for its promotion. They 
rarely preach upon the subject specifically, and when 
they do, they either labor to fault those who teach and 
profess this grace, or to throw the whole subject into 
vague and indefinite generalities. Their treatment of 
the doctrine and experience is the same as those minis- 
ters in churches that reject instantaneous sanctification 
altogether, and only teach growth and Christian culture. 
The results are precisely the same: none are led into the 
clear light and experience of perfect love, and whole 
churches become prejudiced against instantaneous sanc- 
tification. 

159. Should we not assume, that there is no opposition 
to the spread of this doctrine and experience ? 

We should not. To assume that there is no opposition 
to it, is to assume what is not true, and what is very 
generally known not to be true. " To be forewarned is 
to be forearmed/' and there is an opposition, strong and 
persistent, that every faithful worker in this regard has to 
encounter. To refuse to look at difficulties and dangers 
that environ us is not courage, but folly and cowardice. 

We should nbt unduly magnify this opposition, nor 
dwell much upon it. We should not give it too much 
attention, nor attach very much importance to it. We 
are to work as though there were no opposition, and not 
talk too much about it, so as to let it hinder us. It is 
especially important that we do not allow it to engender 



HOLINESS MUST BE PREACHED. 205 

bitterness in our minds, which is the most dangerous 
item. This should be carefully guarded against, as the 
many little annoyances and frictions from this source, 
are calculated to sour or embitter the spirit of those con- 
stantly subject to them. 

160. How is this opposition usually manifested? 

By misrepresentations, false accusations, and by taunts 
and sneers at those who give it prominence. 

There is no doctrine of revealed religion that has 
suffered more misrepresentation than this blessed doc- 
trine of perfect love. There is rarely an article written 
against it, that states it fairly, or that does not more or 
less misrepresent the teachings of its special advocates. 

The sneers and taunts, " He is one of the sanctified 
ones," " He makes a hobby of Holiness, 1 and the like, are 
so common, and so fruitful of evil, as to demand atten- 
tion. 

That some go to an unwarrantable extreme in regard 
to the subject of Christian holiness, we admit, and it is 
a source of grief to all the true friends of holiness. 
Untimely and unintelligent efforts are injurious to any 
cause. Nevertheless, where there is one thus charge- 
able in regard to this subject, there are fifty who fail 
to seek this grace, and live beneath their privilege and 
duty. 

1. To make a hobby of holiness is both rational and 
scriptural. Noah Webster defines a hobby ; " Any fa- 
vorite object of pursuit." " That which a person pur- 
sues with zeal or delight." In the sense of Mr. Web- 
ster's definition, every Christian should make a hobby of 
holiness. But this is far from the sense in which it is 
used by these accusers. In its proper sense it would be 
a commendation rather than a taunt. 

2. To say a man makes holiness a hobby, is the same 
as saying he makes a hobby of religion, for entire sancti- 



206 PERFECT LOVE. 

fication or holiness is religion in full gospel measure. 
Those who accuse their brethren of making a hobby of 
holiness do not mean this, and they should say what they 
mean. They deny making any thrusts at holiness, and 
say they are not opposed to it. " Out of thine own 
mouth will I judge thee." (Luke xix. 22.) 

3. These accusations breathe a spirit of opposition to 
the discipline of the church. The discipline says : " Let 
your motto be Holiness to the Lord." This is to the 
point, and is good authority. The bishops of the Meth- 
odist Episcopal Church say : " We believe that God's 
design in raising up the preachers called Methodists, in 
America, was to reform the continent, and spread scrip- 
tural holiness over these lands." This has been sub- 
scribed by all our bishops, from Asbury down to the 
last one elected. 

4. These accusations are indicative of a heart un- 
friendly to the Wesleyan and Bible doctrine of entire 
sanctification as a distinct blessing to be received sub- 
sequently to regeneration. Any man who preaches this 
doctrine " constantly, strongly, and explicitly" as Mr. 
Wesley directs, will incur these taunting accusations 
from the opposers of this doctrine. 

Dr. W. F. Warren, president of the Boston University, 
said in his address before the Boston Preachers' Meet- 
ing: "If there is any sin next to the blasphemy of the 
Holy Ghost, it is the making fun of his work in the 
sanctification of a human soul." 

Bishop Foster rebukes this conduct : " There can be no ex- 
cuse for sneers and epithets, and for an uncharitable spirit which 
is but too apparent. It is far from creditable to the piety of a 
Christian minister, when he can so far forget himself as to seem 
to want sympathy with sanctity, or with the souls which seem 
to be aspiring after it." — Christian Purity, p. 279. 

5. "These railing accusations come from those not 



HOLINESS MUST BE PREACHED. 207 

walking in the light of perfect love, and whose religious 
experience is indefinite and uncertain, and who manifest 
no special desire for a better experience. 

6. This mode of opposition serves to quiet the convic- 
tions of many who are dissatisfied with their spiritual 
condition, and feel the need of a clean heart. The mad- 
dog cry of hobby ism has frightened multitudes of timid 
souls from the pursuit of holiness. 

7. These accusations are now made mainly by persons 
within the pale of the Methodist church itself. The time 
was when the early Methodist preachers had plenty of 
this kind of treatment from without. They were accused 
of making a hobby of "free grace" and of "full salvation" 
by the opponents of those doctrines in other churches. 
Now, while that kind of opposition from abroad has 
ceased, we have an abundance of it at home. 

Christian holiness and its friends have sufficient oppo- 
sition in the depraved hearts of the unconverted, and in 
those who reject the doctrine altogether, without an 
ambush fire of this kind from their professed friends. 

Dr. H. Bannister says : " The animus of such offense, however, 
seems too like that exhibited in flings and taunts at all religious 
people." — Advocate of Holiness, 1875. 

We ask, in the language of John Wesley : " Why have the 
preachers of it been hooted at like mad dogs, even by men that 
fear God, nay, and by some of their own children, some whom 
they, under God, have begotten through the gospel ? " — Plain 
Account, p. 170. 

Dr. Abel Stevens says : " Ministers who profess and preach 
holiness have to encounter suspicion, denunciation, theological 
and ecclesiastical ostracism/' And he asks, u Is it not time that 
this thing was not only abandoned, but regarded with shame and 
penitence f " 

8. How would such accusations sound from the lips of 



208 PERFECT LOVE. 

John Fletcher, or William Bramwell, or John Nelson, or 
from that great and good man, John Wesley ? who said : 
" Therefore all our preachers should make a point of 
preaching perfection to believers constantly, strongly, 
and explicitly ; and all believers should mind this one 
thing, and constantly agonize for it" 

Whoever read or heard of Wesley or Fletcher accusing 
or reproving anybody for making a hobby of holiness ? 
Wesley said to all his preachers, "Let your motto be, 
Holiness to the Lord." He declared holiness " the pe- 
culiar doctrine committed to our trust ; " and for this he 
suffered the greatest opprobrium. 

Mr. Wesley never accused even George Bell of mak- 
ing a hobby of holiness. He reproved Bell and others for 
mischievous extravagances, but never for making a 
hobby of perfect love. 

9. These scoffing accusations prevent the subject of 
entire sanctification from receiving the attention and 
prominence in ministerial labor its interests demand. 
Our preachers know, if they follow the advice of Mr. 
Wesley, and the directions given in the Discipline, and 
give this subject prominence (and they cannot enjoy it 
without), they will be accused of being " sanctification- 
ists," and of " riding the hobby of holiness." Many are not 
willing to trust their ministerial reputation with the 
advocacy of this doctrine. Our ministers know also, 
that some of our churches have been so poisoned and 
prejudiced, that they will not have a preacher who is 
known to profess and preach it. 

10. Odium is no weapon for theological controversy. 
Throwing smut and mud helps no man to God, and fur- 
thers no good cause. Christian men should have too 
much conscience and honor to use odium as a battering- 
ram to break down truth, or a scarecrow to keep people 
from an open avowal of gospel privilege and duty. 



HOLINESS MUST BE PREACHED. 209 

These unbroiherly accusations help on this condition of 
things ; hence, the attention we have given them as evils, 
as only evils, and that continually. 

Mr. Wesley wrote.: " I hope brother C. is not ashamed to 
preach full salvation, receivable now by faith. This is the word 
which God will always bless, and which the devil peculiarly 
hates ; therefore he is constantly stirring up both his own chil- 
dren and the- weak children of God against it." 

There is a class of temporizing, self-indulgent, tobacco- 
using men in some of our pulpits, who neither believe 
in, preach, nor enjoy much religion; these are ready to 
utter such accusations against any who profess or preach 
Christian holiness, and these manifest and shameful facts 
are neither palliated nor concealed by their stale cry of 
" Croaker ! " against wholly consecrated persons who 
weep over the desolations of Zion. 

Should we address any such, we ask : If you neglect 
your duty — do not seek or enjoy this grace, and fail to 
lead the church to seek and obtain it ; ought you to find 
fault with and hinder those who are keeping their ordina- 
tion vows, following the Discipline, and are trying to do 
the very best they can to lead the hungry thousands in 
the church into the clearer light and deeper experience 
of perfect love ? 

The Bible gives prominence to the subject of holiness. 
All the standards of Methodism, the Discipline, and the 
Hymn Book, give prominence to it. Why, then, is it 
censurable for a minister to give it prominence in pulpit 
and pastoral labor ? It is undeniable that multitudes in 
our ministry but seldom preach a sermon specifically on 
the subject of holiness, notwithstanding thousands in the 
church are but partially sanctified, and the church is suf- 
fering for the want of purity and power. 
14 



210 EERFECT LOVE. 

161. 76* it not often objected to professors of holiness that 
they indulge in censoriousness ? 

It is, and it always will be, so long as there are so 
many worldly, formal, backslidden professors in the 
church. No man can successfully wage a campaign 
against the formalism or deadness which hides itself 
under the pretense of dignity and decency without 
appearing to be censorious. We do not deny that some 
may have given an occasion for this objection ; but let 
any Christian, in the ministry or laity, do his whole duty 
to the church and the world in their present state — let 
him speak to them and of them as they really are — and 
he will of course incur the charge of censoriousness. 
Who suffered more of this than Mr. Wesley? 

Rev. Charles G. Finney says : " Entire sanctification implies 
the doing of all our duty. But to do all our duty we must 
rebuke sin in high places and in low places. Can this be done 
with all needed severity without, in many cases, giving offense, 
and incurring the charge of censoriousness ? No, it is impos- 
sible ; and to maintain the contrary would be to impeach the 
wisdom and holiness of Jesus Christ himself." 

With some people it is a common thing if a brother 
has not " charity " enough to apologize for sin and cover 
up the " works of the devil/' to charge him with " cen- 
soriousness," " sour godliness," &c. There can be no 
holiness which has no rebuke for sin, or opposition to 
Satan. Look at the Great Exemplar — the Son of God. 
The Spirit of God and the spirit of the world can never 
harmonize ; they are perfect antagonisms. 

162. Are there two hinds of holiness among men, one a 
sweet, loving, peaceful holiness, and the other a fighting one? 

Holiness is the same in hind in God, angels, and men. 
It invariably secures peace, meekness, and love as sweet as 
heaven. But these very elements make men hate the 



HOLINESS MUST BE PREACHED. 211 

devil, and oppose sin with all their might. Perfect love 
makes its possessor as meek as a lamb and as bold as a 
lion. While it inspires love and gentleness, it teaches an 
uncompromising opposition to all unrighteousness. It 
makes its possessor a burning, shining, loving, fighting, 
conquering soldier of Christ. 

They said the meek and lowly Jesus had a devil. 
John Wesley was accused incessantly, for years, of being 
heady, willful, self -conceited, censorious, and bigoted. He 
could be led by a hair in the right direction, but the 
combined powers of earth and hell could not move him 
an inch contrary to his honest convictions of duty. 

If standing up straight for God, loving all he loves, 
hating all he hates, and opposing all sin, either in or out 
of the church, constitutes a fighting Christian, we hope 
to live and die one. 

163. Who are the most virulent opposers of entire sane- 
tification ? 

Those professors who have received the most light on 
the subject, and have been frequently convicted of their 
need of it, and yet have failed to seek it. There is a 
large class of such persons who have been a long series 
of years in the church, and yet have no experimental 
knowledge of entire sanctification as a blessing distinct 
from regeneration. As might be expected, (a result of 
not seeking holiness,) many of these have become cold, 
indifferent, and backslidden. These are the persons 
generally in the church who oppose entire sanctification. 

Mr. Wesley said : " Those who love God with all their heart 
must expect much opposition from professors who have gone 
on for twenty years in an old beaten track, and fancy they 
are wiser than all the world. These always oppose the work 
or sanctification most/' — H. A. Rogers' Journal, p. 177. 

If Mr. Wesley had cause to utter this in his day, what 



212 PEBFECT LOVE. 

would be his language were he to visit the formal, proud, 
popular churches of this time, in hundreds of which 
there is not a single witness of entire sanctification ? 

164. Who are the best friends of the church? 

Those who have most of the Spirit of Christ, and who, 
under God, do most to lead sinners to seek pardon, and 
believers to seek purity. He who loves the church most, 
other circumstances being equal, will do the most for 
her, and will watch over her purity, usefulness, and inter- 
ests with the deepest godly jealousy. Her true friends 
will never heal the hurt of the daughters of her people 
slightly. 

To he faithful to the church, and point out her duties, 
her faults, and her dangers, is one of the strongest evi- 
dences of love for her. " He who tells me my faults is 
my friend. 11 To faithfully point out the duties, defects, 
and sins of the church, is very far from " stabbing," 
" bleeding/' or " abusing " the church, as some appear to 
believe. 

A time-serving, temporizing man, who seeks more to 
please men and make the church popular with the world, 
than he does to lead sinners to God and believers on to 
holiness, is very far from being the best friend of the 
church. And the minister who maintains a strict fidel- 
ity to God, and who, like Wesley and his coadjutors, 
deals faithfully, though kindly, with the church and the 
world, and gives sin of every kind, either in or out of 
the church, no quarter, is very far from being an enemy 
of the church. 

The worst enemies of the church are some within 
her own pale. A compromising, self-seeking, worldly- 
minded, backslidden minister will do more to run down 
her piety, hill off her converts, and scatter spiritual desola- 
tion through all her borders, than all her enemies from 
without combined. 



HOLINESS PROMOTES CHRISTIANITY. 213 



SECTION XV. 

HOLINESS IDENTIFIED WITH THE PROMOTION OF THE 
GENERAL WORK OF GOD. 

165. Is the general work of God identified with the 
preaching and the promotion of holiness? 

It is in every respect. This must be so in the very 
nature of the case, and it cannot be permanently pro- 
moted in any other way. We give the following au- 
thorities on this question : 

1. Mr. Wesley says : " I examined the society at Bristol, and 
was surprised to find fifty members fewer than I left in it last 
October. One reason is, Christian perfection has been little in- 
sisted on ; and wherever this is not done, be the preachers ever 
so eloquent, there is little increase, either in number or in the 
grace of the hearers." — Works, vol. iv. p. 220. 

" I preached at Bradford, where the people are all alive. 
Many here have lately experienced the great salvation, and their 
zeal has been a general blessing. Indeed, this I always observe, 
wherever a work of sanctification breaks out, the whole work of 
God prospers. Some are convinced of sin, others justified, and 
all stirred up to greater earnestness for salvation." — Vol. iv. 
p. 437. 

" I found the plain reason why the work of God had gained 
no ground in this [Launceston] circuit in all the year. The 
preachers had given up the Methodist testimony. Either they did 
not speak of perfection at all (the peculiar doctrine committed to 
our trust), or they spoke of it only in general terms, luithout 
urging the believers to go on unto perfection, and to expect it 
every moment. And wherever this is not done, the work of God 
does not prosper." — Vol. iv. p. 459. 



214 PERFECT LOVE. 

" Here began that glorious work of sanctiflcation which had 
been nearly at a stand for twenty years. But from time to time 
it spread ; and wherever the work of sanctiflcation increased, the 
whole work of God increased in all its branches ." — ■ Vol. vii. 
p. 376. 

" The more I converse with the believers in Cornwall, the 
more I am convinced that they have sustained great loss for want 
of hearing the doctrine of Christian perfection clearly and 
strongly enforced. I see, wherever this is not done, the believers 
grow dead and cold. Nor can this be prevented but by keeping 
up in them an hourly expectation of being perfected in love." — 
Vol. iv. p. 137. 

" Where Christian perfection is not strongly and explicitly 
preached, there is seldom any remarkable blessing from God ; 
and consequently little addition to the society, and little life in 
the members of it. Therefore if Jacob Rowell is grown faint, 
and says but little about it, do you supply his lack of service. 
Speak, and spare not. Let not regard for any man induce you 
to betray the truth of God. Till you press the believers to expect 
full salvation now, you must not look for any revival." — Vol. 
vi. p. 721. 

These declarations come from a minister of Christ, 
whose life, labors, and usefulness have not been equaled 
since the days of the apostles, and whom Macaulay 
declared " The greatest church organizer of the last 
thousand years." Dean Stanley said, in his address at 
St. Paul's, "It is no disrespect to say that no one has 
arisen in the Methodist society equal to their great founder, 
John Wesley." 

2. Dr. Lovick Pierce, in his sermon before the General Confer- 
ence of the Methodist Church, South, said : " Just so far as our 
church has ceased to believe in entire sanctiflcation, and to seek 
after it as the only phase of religion, revealed to us in the New 
Testament edition of it, that saves us from all sin, just so far we 
are a corrupted and a God-forsaken church, aud it is useless to 
try to sustain ourselves by eulogies on what we have been." — 
Sermon. 



HOLINESS PROMOTES CHRISTIANITY. 215 

3. Dr. Olin says : " For nearly the last half century little has 
been said about it in this country. Now the doctrine is reviving 
again. With it will come many blessings — great power and 
grace." 

4. Bishop McKendree said to Summerfield : " Never forget 
that no doctrine which we have ever preached has been more 
owned by the Head of the Church ; and I doubt not the success 
of your mission may mainly depend upon your zealously holding 
forth. this great salvation." — Letter to Summerfield. 

5. Rev. William Bramwell writes to Mr. Sigston : "But I 
am certain the doctrine of entire sanctification is upon the 
decline ; and if it is not enforced, there will follow a declension in 
the work among the people. I do not see how this is to be 
restored among us ; because the greater part of the persons in 
authority, arising from riches, &c, are much averse to this in 
their minds. And as the number of such authorities increases, 
the doctrine will decrease ; and this from fear of displeasing such 
authorities. Here the glory is departing, and, I fear, will depart. 
We have to pray that the number of those may be increased who 
boldly, as at the first, declare the whole counsel of God." — 
Life of Bramwell. 

6. Dr. Stevens, in his " History of Methodism," says of the 
early Methodist preachers : " Every one of them, at his reception 
into the traveling ministry, avowed his belief in the doctrine, and 
that he was ' groaning ' after, if he had not already attained, this 
exalted grace. Perhaps no single fact affords a better explanation 
of the marvelous success of Methodism. 

" Wesley observed and declared that wherever it was preached 
revivals usually prevailed. ; It is,' he said, 4 the grand depositum 
which God has given to the people called Methodist, and chiefly 
to propagate this, it appears, God raised them up. Their mis- 
sion was not to form a religious party, but to spread holiness over 
these lands/ The doctrine of personal sanctification was, in fine, 
the great potential idea of Methodism. . . . These holy men, 
in making an entire public sacrifice of themselves, did so as a 
part of an entire consecration to God, for the purpose of their 
own entire sanctification, as well as their usefulness to others." 
— History of Methodism, vol. ii. p. 406. 



216 PERFECT LOVE. 

7. Rev. William Arthur says, in an address in London : u The 
doctrine of holiness is opening the way for that of conversion, 
and that of conversion preparing subjects for that of holiness; 
and both knock at the door of all Methodists, saying, This is 
your work." 

8. Rev. L. Tyreman, author of " Life and Times of Wesley," 
says, in a letter to E. C. Estes, Esq. : " All who are acquainted 
with Methodist history are well aware that Methodism has 
always prospered most when the doctrine of entire sanctifica- 
tion has been most popular." 

9. Bishop Soule writes to Rev. Timothy Merritt in 1841 : " It 
should be an occasion of gratitude and joy to the whole ' house- 
hold of faith ' this blessed doctrine of scriptural holiness is re- 
viving in the churches, — that Christians and Christian ministers 
of different denominations are waking up to this great concern." 

10. "The calm voice of history will persistently declare," says 
Rev. Alexander McLean, " that when from within the denomina- 
tion, this doctrine and experience was assailed by argument or in- 
nuendo ; or by its being placed in a light so false as to make it 
repellent, the spiritual and temporal interests of the church cor- 
respondency suffered." — Address at Holiness Conference. 

11. The following is from the pastoral address of the 
General Conference of 1840: 

" The doctrine of entire sanctification constitutes a leading 
feature of original Methodism. But let us not suppose it enough 
to have it in our standards ; let us labor to have the experience 
and the power of it in our hearts. Be assured, brethren, that 
if our influence and usefulness, as a religious community, depend 
upon one thing more than any other, it is upon our carrying out 
the great doctrine of sanctification in our life and conversation. 
When we fail to do this, then shall we lose our pre-eminence ; 
and the halo of glory which surrounded the heads and lit up the 
path of our sainted fathers, will have departed, from their un- 
worthy sons. O brethren, let your motto be, * Holiness to the 
Lokd.' " 



RESULTS OF NOT SEEKING HOLINESS. 217 



SECTION XVI. 
RESULTS OF NOT SEEKING HOLINESS. 

166. What are the results of neglecting to seek holiness ? 

1. It off ords fearful advantage to Satan, our great enemy. 
He comes to enslave the soul with year, to inflate it with 

pride, to inspire it with the love of the world, to inflame 
its lusts, to excite anger, to obscure the path of duty, and 
induce rebellion against God. In the soul but partially 
sanctified Satan finds some tendency, more or less, to un- 
belief, to fear, to pride, to covetousness, to lust, and, 
indeed, to every sin. The seed of all sin is yet in the 
heart. What a fearful advantage is thus allowed to the 
enemy ! 

" But of all the foes we meet, 
None so oft mislead our feet — 
None betray us into sin, 
Like the foes that dwell within.'* 

2. It is the occasion of frequent defeat in spiritual con- 
flicts. 

Sinning and repenting, rising and falling, are prom- 
inent characteristics of those who refuse to seek the 
blessing of holiness. How truthfully does this famil- 
iar stanza describe the lives of multitudes of converted 
men ! — 

" Here I repent and sin again ; 
Now I revive, and now am slain — 
Slain with that same unhappy dart 
Which, oh, too often wounds my heart." 

" We are compelled to declare," says Bishop Peck, " in our 
honest judgment, there are few cases of only partial sanctification 
in which every single day does not make bitter work for repentance. 



218 PERFECT LOVE. 

. . . How many, through the - influence of remaining depravity, 
have been betrayed into a?igry passions, into vanity, pride, and 
unbridled lusts ! How many have gradually yielded to the sug- 
gestions of an evil heart, and found at length that their strength 
was lost, their confidence gone, their Saviour grieved, and their 
souls brought into bitter condemnation ! " — Central Idea, p, 122. 

3. It is the origin of those grievous apostasies which have 
dishonored the church and ruined souls. 

1. " Can there be any question of this ? Who, that believes 
in the possibility of either temporary or final apostasy, could 
suggest a mode of backsliding more effectual, more inevitable, 
than to allow the sinful propensities of our nature to remain undis- 
turbed—to disobey the great law of progress, which is revealed 
as sacredly binding upon every converted man? " — Central Idea, 
p. 124. 

2. Dr. George Peck says : " Leaving ' first principles,' and 
going on to perfection, is the only way to be secure against final 
and total apostasy. ... If, then, we do not wish to end in the 
flesh, to fall from grace, to lose our first love, to be deprived of 
the talent committed to us, to have the candlestick removed out 
of its place, and finally to be cast into outer darkness, we must 
leave the things which are behind, and go forward to those which 
are before. ... It is our only security against utter apostasy, the 
dismal gulf of infidelity, and the pit of hell. 

u If we resist or neglect it, we are guilty of disobedience ; we 
contract guilt, and come into condemnation. What, then, is the 
condition of those Christians who do not seek at all the entire 
sanctification which God requires ? Are they doing the ivill of 
God f Let all concerned lay their hand upon their heart, and 
decide this question according to truth and evidence." 

" But what I do mean is, that those Christians who do not 
seek, and seek constantly, for an entirely sanctified nature, 
fall into condemnation. And I may add that this condem- 
nation must be removed by pardon, upon repentance, or it will 
finally ' drown the soul in destruction and perdition' " — Christian 
Perfection, pp. 16, 23, 419. 



RESULTS OF NOT SEEKING HOLINESS. 219 

3. Rev. Timothy Merritt says : " If Christians would not back- 
slide, and* bring a reproach upon the cause of Christ, they must 
go on to perfection. There is no medium between going for- 
ward and drawing back. As soon as any one ceases to press 
fomuard, he declines in spiritual life." — Christian Manual. 

4. Professor Finney says : " No man can be a Christian who 
does not sincerely desire it, and who does not constantly aim at 
it. No man is a friend of God who can acquiesce in a state of 
sin, and who is satisfied and contented that he is not holy as 
God is holy." 

5. Mr. Wesley's views are presented by Dr. Peck as follows : 
" We must either be in possession of this high state of grace, 
or be pressing after it, if we would retain the favor of God, and 
be certain of heaven." 

6. Dr. Doddridge says : "To allow yourself deliberately to 
sit down satisfied with any imperfect attainments in religion, 
and to look upon a more confirmed and improved state of it as 
what you do not desire, nay, as what you secretly resolve that you 
will not pursue, is one of the most fatal signs we can well imagine 
that you are an entire stranger to the first principles of it." — 
Rise and Progress, chap. 20. 

7. President Mahan gives you his views on this subject, in his 
work on Christian Perfection, thus : " We are also prepared to 
account for a melancholy fact which characterizes different stages 
of the experience of the great mass of Christians. From the 
evangelical simplicity of their first love they pass into a state of 
legal bondage ; and, after a fruitless struggle of vain resolutions 
with * the world, the flesh, and the devil,' they appear to descend 
into a kind of Antinomian death.'''' — Christian Perfection, p. 100. 

8. " Here backsliding often commences. He who fights 
against sin, and overcomes it, will soon be convicted that it is 
his duty and his privilege to seek a clean heart. Let him hesi- 
tate to do it, and he does not remain where he was before. He 
has taken back part of the consecration which he made. His 
power is gone. He is under condemnation." — Rev. B. T. Rob- 
erts : Editorial in Earnest Christian. 

We are fully convinced that a neglect on the part 



220 PERFECT LOVE. 

of regenerated souls to seek entire sanctification, is a 
more fruitful occasion of losing the witness of justifica- 
tion, and of backsliding, than all other causes combined. 
Indeed, it includes, virtually, all other causes. The wit- 
ness of a justified state can no more be retained without 
seeking holiness, than a witness of entire sanctification 
or holiness can be retained without a further and con- 
stant growth in grace and knowledge of the truth. 

The very conditions upon which a state of justification 
is retained inevitably lead to Christian purity. The 
same is true of the conditions of retaining a state of per- 
fect love — they are those by which the soul is to grow 
aod mature in holiness. A violation of the conditions of 
increase and growth in holiness forfeits the state of holi- 
ness itself. The way for a regenerated soul to obtain 
the blessing of perfect love, is to abide closely by the 
conditions of retaining his justification. If he does, he 
will soon, very soon, bathe in the fountain, and come out 
pure through the blood of the Lamb. 

The converted soul cannot retain the clear light of 
justification long without a knowledge of its need of 
being cleansed from heartfelt impurity, of unreserved 
submission to God, and trust in the blood of Christ for 
full redemption. Glory to God ! In this way millions 
have obtained the perfect love of Christ. 

4. Many good men think the church is sadly backslidden 
on account of this neglect. 

1. Bishop Peck asks : " Is it not true that the large majority 
of real Christians are yet without it ? — that, in consequence of 
its neglect, the church is loaded with a body of death filed with 
backsliders, and comparatively powerless for the great purpose to 
which she is ordained of Heaven ? . . . 

" How many thousands have been slain by harbored inward 
foes, which have seemed to be harmless ! What a mass of back- 
sliders there are now in the Church, for the very reason that they 



RESULTS OF NOT SEEKING HOLINESS. 221 

have been satisfied without going on unto perfection ! " — Central 
Idea, p. 315. 

2. President Mahan says : " We see the reason of the aspect 
of living death which the church now presents to the world. It 
is simply this : she is in a state of unbelief in respect to the 
nature and extent of the provisions and promises of divine grace." — 
Christian Perfection, p. 51. 

3. Bishop Foster says : " To say that the church is now living, 
and from the time of the beginning has been living, beneath her 
privilege, below her mission, would certainly be but a mild and 
moderate, though humiliating, utterance of the conviction of 
Christendom." — Christian Parity, p. 25. 

5. A neglect to seek holiness causes a spirit of opposition 
to holiness. 

It is usually the case that persons who have been 
repeatedly convicted of their need of holiness, and of 
their duty to seek it, and have refused to do it, or have 
put forth at times some slight efforts to obtain it, and 
then relapsed into indifference upon the subject, become 
its worst enemies. They become displeased with those 
who faithfully preach it, and dislike to hear it personally 
professed. This is the natural result of neglected duty, 
and of grieving the Holy Spirit. They become opposed 
to holiness because holiness is opposed to them. Sinners 
who pursue a similar course in regard to regeneration, 
experience similar results. 

167. If I lose the blessing, must I tell others of it ? 

Usually this would be very improper. It would weaken 
the feeble-minded, and stagger those who are seeking. 
Fly directly to Christ. Take him again by simple faith 
as a present Saviour. Cry, Lord, here I am ; I repent ; 
I give up all ; I am fully thine. Thou art my Saviour ; I 
will, I do believe. You might tell an intimate friend or 
two ; they would help you by their prayers. 



222 PERFECT LOVE. 



SECTION XVII. 
TRIALS OF THE ENTIRELY SANCTIFIED. 

168. Are trials and tribulations peculiar to the Chris- 
tian life? 

They are. Christianity is an antagonism to this wicked 
world. It always has been, and always will be. The 
more deep and thorough our piety, the more we are 
unlike the world, and the stronger its antagonism to us. 
Human depravity induces a dislike in wicked men to 
those who are holy, as their presence and sight is a 
rebuke to them. Bad men hate good men, though it is 
done against the gainsaying evidence of their own con- 
science. It is not true to fact or history that wicked 
men must love good men. The servant is not above his 
Lord ; and in this world we shall have tribulation. This 
is not our paradise. We may have the smile of God, 
the peace of God, the grace of God, and the love and 
joy of God in this world, but not freedom from opposi- 
tion, persecution, and tribulation. 

There are a few things the Christian should not have 
long out of mind. 

1. That all God's saints, in all ages, under all dispen- 
sations, and in all countries, have been the subjects of 
severe trials and tribulations. In this respect there have 
been comparatively no exceptions. Any man that has 
no religious trials, has no religion to be tried. If a man 
is of the world, he is no saint, and of course the world 
will love its own. 

2. Tribulation, to a faithful soul, is no occasion for 



TRIALS OF THE ENTIRELY SANCTIFIED. 223 

doubt or unbelief. " Beloved, think it not strange con- 
cerning the fiery trial which is to try you, as though 
some strange thing had happened unto you." 

3. We should never permit Satan to induce fretfulness 
in us, when passing through tribulation. Fretting is 
sinful, and should never be indulged, and Christ can 
save us from the very inclination to fret. Blessed be His 
name I 

4. Our trials are our most valuable blessings. " Our 
light affliction, which is but for a moment, worketh for 
us a far more and exceeding and eternal weight of glory." 
In view of this, let us praise the Lord, and, like the apos- 
tle, "glory in tribulation.'' 1 Of nothing else under the 
heavens is it said, that it shall work out # for us " a far 
more exceeding and eternal weight of glory." Halleluiah! 
Let Satan do his worst. 

5. Our trials are the greatest of our earthly safe- 
guards. We are more in danger from flattery , adulation, 
and popularity, than from trials and tribulation. The 
love of esteem and popularity is one of the strongest 
passions of the human heart, and is working havoc in 
the Church of Christ. 

6. The more severe or fiery our trials, the more rap- 
idly they carry forward the ends of moral discipline. 
The hotter the furnace, the sooner its work, and the 
more effectually is it done. A certain amount of search- 
ing, crucifying trial every child of God must pass through. 
It makes little difference who heats the furnace, or how 
hot it is, if " the form of the fourth " is in the midst. If 
we are hated, and despised, and rejected of men, for other 
reasons than any wrongs of our own, let us not be dis- 
heartened, as though some strange thing had happened 
unto us, " but glorify God on this behalf." 

7. Our Lord Jesus Christ passed through the white- 
hot furnace of tribulation, and presents an example for 



224 PERFECT LOVE. 

our imitation. He suffered all manner of tribulation, 
and was tempted in all points like as we are. " He 
was despised and rejected of men," — was spit upon, and 
endured all manner of bitter, vile, and cruel treatment. 
He bore it all meekly — leaving us an example of meek- 
ness, endurance, and patience. blessed Christ ! let it 
be our glory and our joy to follow the beautiful example 
thou hast set ! 

169. What trials are peculiar to those entirely sanctified ? 

1. They are frequently tempted to withhold a confes- 
sion of the blessing. (See Question 124.) Messrs. Bram- 
w T ell, Stoner, Carvosso, Mrs. Hester Ann Rogers, Rev. 
Asa Kent, and a multitude of others, have been severely 
tempted in this regard. 

2. Their faith will be subject to severe trials. Faith 
is the direct point of union between the sanctified soul 
and Christ. This vital point will be early and artfully 
assailed. They are tempted to doubt whether they are 
sanctified wholly. Mr. Wesley says : " We find there is 
very frequently a kind of wilderness state, not only after 
justification, but even after deliverance from sin. The 
most frequent cause of this second darkness or distress, 
I believe, is evil reasoning. If this be the cause, is there 
any way to regain that deliverance but by resuming 
your confidence ? '■ 

3. Their charity will be tried. Charity is one of the 
chief fruits of perfect love, which fill the Christian heart 
in entire sanctification, yet this very charity is subject 
to severe trials. Indifference, ignorance, and opposition 
to holiness in professors of religion will try their Chris- 
tian charity. Bishop Peck says, " There is opposition to 
holiness of which its professors must become the direct 
objects." 

4. Their patience will be tried. In this world of sin 



TRIALS OF TEE ENTIRELY SANCTIFIED. 225 

this Christian grace must be severely tried. The rash- 
ness of friends and the violence of foes will attach it. 
Enfeebled and irritable nerves will try it. Unreasona- 
ble provocations from friends or enemies will try it. 
A thousand nameless ills will put it to a thorough test. 
Oh, how needful the inspired direction, " In your patience 
possess ye your souls ! " 

5. Their Christian firmness will be tried. The world 
is no friend to holiness ; and multitudes, even in the 
church, through ignorance and prejudice, or the want of 
salvation, are unfriendly to holiness as a blessing distinct 
from regeneration, and will oppose any who preach or 
profess it. The wholly sanctified will have their firm- 
ness tried by neglect, indifference, opposition, and persecu- 
tion. How many have eDtered the path of holiness, and, 
for the want of firmness, have finally abandoned it ! 
There is a powerful opposition to holiness in the world, 
and to some extent in the church ; and this opposition 
the friends of holiness must encounter. Just in propor- 
tion as Christians dissent from the fashionable sins of the 
world, and lifeless formalism in the church, they will pro- 
voke opposition. " Many shall be purified, and made 
white, and tried." 

6. Their fidelity to God and man will be tried. They 
are in danger of compromising with the world, and of 
loosing their aversion to sin. Christians are to bear a 
decided and unflinching testimony against all sin, wher- 
ever it may be found, either in or out of the church. 

• 

Bishop Peck says : "To give even an implied approval or 
consent to the indifference or opposition of the church or indi- 
vidual, to the experience and spread of holiness, would bring evil 
upon your own conscience which you would be unable to bear." — 
Central Idea, p. 308. 

Every trial of the Christian tests his character, and 
15 * 



226 PERFECT LOVE. 

helps him to ascertain how much moral integrity, or real 
solid worth he has. 

170. What are the best helps to growth in grace ? 
" The best helps to growth in grace are the ill usuage, 
the affronts, and the crosses which befall us." — Wesley. 

A greater than Wesley says : " For which cause we faint not ; 
but though our outward man perish, yet the inward man is re- 
newed day by day. For our light affliction, which is but for a 
moment, worketh for us a far more exceeding and eternal 
weight of glory." Therefore, " If any man suffer as a Chris- 
tian, let him not be ashamed; but let him glorify God on this 
behalf:' 

Man may trouble and distress me, 

'Twill but drive me to Thy breast ; 
Life with trials hard may press me, 

Heaven will bring me sweeter rest. 
Oh ! 'tis not in grief to harm me 

While Thy love is left to me ; 
Oh ! 'twere not in joy to charm me, 

Were that joy unmixed with Thee. — H. F. Lyte. 



HOW PERFECT LOVE IS RETAINED. 227 



SECTION XVIII. 

HOW A STATE OF ENTIRE SANCTIFICATION MAY BE 

RETAINED. 

171. How may a state of entire sanctification be retained ? 

There are many who once enjoyed the blessing of 
perfect love who have now lost it. Some have received 
it several times, and, after all, are now without it. The 
conditions of retaining perfect love, like the conditions 
of retaining justification, are the same as those by which 
it was obtained; namely, a complete submission of the 
soul to God, and simple faith in Christ for present salva- 
tion. This submission and faith, graduated by increasing 
light and grace, must continue through life if perfect . 
love be retained. To retain this grace ; — 

1. You must maintain a continuous, entire consecration 
— a complete self-abandonment to God. "The altar sane- 
tifieih the gift ;" and it is only when our all is upon the 
altar of consecration that w r e can be in a state of sanctifi- 
cation. No part of the price can ever be taken back if 
we would retain the wit?iess of perfect love. Your con- 
secration must continue complete, corresponding with 
increasing light, through all your life ; and you will 
have occasion to watch yourself, and guard this point 
thoroughly. Keep yourself, your all, submitted to God. 

2. To retain full salvation, you must continue to believe. 
" The just shall live by faith." We are " kept by the 
power of God, through faith, unto salvation." As soon 
as people cease to believe, they lose the blessing ; for 
" we stand by faith." Sanctified Paul said : " The life 



228 PERFECT LOVE. 

which I now live in the flesh, I live by the faith of the 
Son of God." Faith is the vital bond between the reno- 
vated soul and God ; and by it we are to abide in Christ, 
as the branch abides in the vine. 

3. To retain the witness of the Spirit, and continue in 
the light of purity, you must confess it. 

" For with the heart man believeth unto righteousness, 
and with the mouth confession is made unto salvation." 
The fear of man often hinders people from this duty. 
This fear, which brings a snare, must be overcome. 
Many have resisted the Holy Spirit when they ought to 
have confessed the blessing ; and in this way have lost 
it. Confessing entire sanctification does not exalt self; 
it humbles the soul, and gives glory to God. The call 
for clear witnesses and specific testimony for holiness, is 
more imperative in some places than in others, as in 
many places the witnesses for perfect love are very 
scarce and greatly needed. (See Section X.) 

4. You must live constantly in the spirit of self-denial. 
We must deny ourselves of everything sinful, and 

also of everything doubtful. " And he that doubteth is 
damned [condemned] if he eat, because he eateth not of 
faith ; for whatsoever is not of faith is sin." Thousands 
have fallen by lawful things. It is not expedient for a 
sanctified soul to indulge in every gratification which is 
not expressly forbidden in Scripture. We are to " ab- 
stain from all appearance of evil." 

5. You must live in the spirit of ivatchfulness. 

Watch over your heart, and keep it " with all dili- 
gence." Watch over your lips, and be jealous of your 
tongue, and guard against a light and trifling spirit, by 
which multitudes have fallen into darkness and ruin. 
Watch for seasons of prayer and special communion with 
God. Watch for opportunities of doing and for receiv- 
ing good. Watch against the allurements of the world, 



HOW PERFECT LOVE IS RETAINED. 229 

and against everything that is sensual, and has a ten- 
dency to lull the soul to sleep. Watch against tempta- 
tions, and resist them in a moment — steadfast in the 
faith. " Be sober, be vigilant, because your adversary, the 
devil, as a roaring lion, walketh about, seeking whom he 
may devour" 

6. You must be faithful to the teachings and drawings 
of the Holy Spirit. 

" For as many as are led by the Spirit of God, they 
are the sons of God." We must follow the Spirit of 
God, let consequences be what they may. The Holy 
Spirit will remind you of duty ; you must instantly obey. 
The Spirit is very easily grieved, and you must promptly 
attend to all his teachings, or you may in a moment for- 
feit full redemption. His chosen emblem is the tender 
dove, and it will take its flight if its gentle monitions 
be not heeded. 

The Spirit teaches and guides mainly by illumination, 
and little by impressions. He throws light upon nature 
and providence, but especially upon the Scriptures and our 
minds, illuminating the sacred page and our path, lead- 
ing us to truth and duty. His teaching always accords 
with the word, hence we are not to look for dreams, vis- 
ions, or impressions; these may have served their purpose 
in the earlier and darker dispensation. We have now, 
the voice of the Spirit — the Bible. No measure of the 
Spirit can supersede the written word. We should 
never assume " wisdom above what is written" 

7. You must read the Holy Scriptures daily. 

The word of God is the voice of the Spirit. It is 
grieved when the truth is neglected or disobeyed. The 
Bible is soul-food. Perfect love will require nourish- 
ment daily. If you do not feed it with Bible truth it 
will die. Holiness furnishes a strong appetite for spir- 
itual aliment. Those who have been the clearest in per- 



230 PERFECT LOVE. 

feet love are those who have paid the greatest attention 
and deference to the word of God. The Bible is a well 
of living ivater. You will need to draw water daily out 
of this well of salvation ; you can never drink it dry. 
The Bible is your chart and compass, and you will have 
occasion to examine it daily. 

8. To retain the blessing of perfect love, you must con- 
stantly aim at growing in grace. 

There is no standing still in religion. If we are not 
advancing we are retrograding. Many people have 
lost the witness of the Spirit by not pressing after a 
greater fullness. Christian holiness secures the best 
possible preparation for growth in grace ; and there are 
heights and depths, and lengths, and breadths of the 
love of God, to which we must be constantly aspiring. 
If we do not press after them, we shall be likely to go 
backward and lose what we have before attained. 

John Wesley wrote to Adam Clarke : " Last week I had an 
excellent letter from Mrs. Pawson, a glorious witness of full 
salvation, showing how impossible it is to retain pure love with- 
out growing therein." 

9. You must live constantly under a sense of the pres- 
ence of God. 

Always remember, " TJiou, God, seest me ! " You are 
watched and seen every moment by an eye a million 
times keener than the eyes of angels — the infinite eye of 
the all-seeing God. If you knew that a legion of angels 
were watching you every moment, how careful you 
would be to act aright ! Remember you are always in 
God's immediate presence. 

10. You must lead a life of prayer. 

You must be a man of prayer. Pray early in the 
morning, and, if possible, remain some time on your 
knees with God. This will prepare you for the day. 



HOW PERFECT LOVE IS RETAINED. 231 

Pray often, and then prayer will become a delight. Stay 
with God in prayer — stay until he melts you, and then 
stay when you are melted, and plead with him, and he 
will answer, and you will be transformed, renewed, and 
strengthened. 

11. You must labor faithfully for the salvation of sin- 
ners. 

It is the nature of perfect love to long for the salvation 
of souls ; and if you do not go out with God for the salva- 
tion of men, your love will cool into apathy and indiffer- 
ence, and you will lose the evidence of entire sanctifica- 
tion altogether. When your heart yearns over sinners, 
go to God and pray; then go to sinners with manly sym- 
pathy, and you will find it an excellent means of grace 
to your soul. It will be a holy oil that will anoint you. 
You must also seek to lead saints into this grace. 

Mr. Wesley says : " One great means of retaining what 
God has given, is to labor to bring others into this grace, 
and to profess it to all mankind" 

12. To retain it, you must oppose sin of every name and 
kind, without any compromise. 

Like your Lord, you are to show it no quarter, at any 
time, or anywhere, either in or out of the church. In 
respect to sin and holiness, it is eternally true that "No 
man can serve two masters." You must know no excep- 
tions, either in high places or in low, in great things 
or little things, among enemies or friends. Your duty 
is plain — " Abstain from all appearance op evil." 



232 PERFECT LOVE. 



SECTION XIX. 

OBJECTIONS TO CHRISTIAN HOLINESS. 

172. Will you reply to the following objections to en- 
tire holiness ? 

1. " If all sin were expelled from the heart, the Christian 
warfare would cease" 

When the heart is pure, Satan is not chained in hell, 
and a pure heart may have war with outside enemies, 
both offensive and defensive. After all sin is expelled 
from the heart, we shall have a warfare to keep it out. 
It is a mistake to suppose that the Christian warfare is 
confined to inward, bosom foes. The world is our enemy. 
We can " war a good warfare" although no enenry has 
a residence in the heart. England and France were at 
war with each other for years, without England invading 
France, or France invading England. Desperate battles 
were fought on the lines, and on the seas. Satan goeth 
about " as a roaring lion," whom we are "to resist stead- 
fast in the faith." Our blessed Saviour was entirely free 
from sin, but he had a warfare, and was tempted in all 
points, like as we are, and yet without sin. " The servant 
is not above his Lord." 

2. " You teach that men can live ivithout sin. v 

St. Paul says : " Awake to righteousness, and sin not." 
David says : " Stand in awe, and sin not." St. John says : 
" He that committeth sin is of the devil ; " that is, he 
who knowingly, voluntarily, and habitually sins, is a 
child of the devil, and not a Christian. Again he says : 
He that is born of God doth not commit sin." He who 



OBJECTIONS TO CHRISTIAN HOLINESS. 233 

commits sin falls from grace, and becomes dead in tres- 
passes and sins. St. Paul says : " God forbid that we. 
should continue in sin." To commit sin, is to " continue 
in sin. 11 God hates sin, forbids sin, and in the light of 
gospel provision expects us to live without sin. "The 
soul that sinneth it shall die" 

3. "If any were entirely sanctified, they would immedi- 
ately die and go to heaven. 11 

If this is sincere, will the objector tell us how much 
sin is necessary to keep us alive ? and how much holiness 
we can possess without endangering our lives? Accord- 
ing to this, the more wicked a man is the more likely he 
is to live, while the Bible teaches that " the wicked shall 
not live out half his days." Where does the Bible teach 
that men can live no longer, when they are cleansed 
from all sin, so as to love God with all their hearts ? Is 
perfect love a poisonous and killing thing ? It is gen- 
erally believed that this poor, wicked world is suffering 
for want of holy men and women, more than any other 
world to which they can be transferred. If as soon as 
a man becomes holy he must die and go to heaven, this 
world is truly in a pitiable condition. 

4. "If a soul is entirely sanctified, it no longer needs the 
blood of Christ. 11 

Our Lord says, " I am the vine, ye are the branches ; " 
and, " The branch cannot bear fruit of itself, except it 
abide in the vine ; no more can ye, except ye abide in 
me." " If a man abide not in me, he is cast forth as a 
(severed) branch, and is withered." This objection im- 
plies, that the branch has no longer any need of being 
connected with the vine, because it bears much fruit. It 
takes the same power -that saves, to keep. The same 
light that expels darkness from a room, keeps it expelled. 
If a man should tell you, we have no need of the sun now 
that it is daylight, his argument would be precisely 
parallel to this objection. (See question 28.) 



234 PERFECT LOVE. 

5. u If a man is entirely sanctified, I cannot see any 
chance for farther improvement." 

In answer to this objection see question 37. 

Dr. D. A. Whedon says : " There is, and can be no subse- 
quent experience of a distinct change, for restoration to the image 
of God is complete. There is development and growth, but no 
specially marked gradations. Heretofore the work of the Spirit 
has affected the quality of the love ; henceforth it increases the 
quantity. The love is now pure, and future growth gives more 
and more pure love, — the measure of it will depend upon the 
soul's capacity." — N. C. Advocate, 1862. 

Rev. B. W. Gorham says : " Growth in grace is mostly sub- 
sequent to the obtainment of purity of heart." ..." Now when 
grace has cleansed the heart, the salvation of the subject is per- 
fected — completed. And that heart can not be more than 
simply clean. But can not grace, that performed the work of 
purifying that heart, still work within to enrich and endow it 
with new measures of love, light, and power ? " — God's Method 
with Man, p. 157. 

6. " This doctrine leads to pride." 

That cannot be, as perfect humility is an essential part 
of it. When it can be shown that health leads to sick- 
ness, strength to weakness, light to darkness, wealth 
to poverty, or virtue to vice, then, in the nature of 
things, this objection may be true. No Christian (other 
circumstances being equal) has so clear and correct 
views of original and acquired depravity, of actual sin, 
of his dependence on Christ, and of his numberless 
weaknesses and infirmities as he who is made perfect in 
love. 

These more than any other, sensibly feel their unwor- 
thiness, and that salvation is by grace. Pride would 
sever their union with Christ, plunge them into darkness 
and doubt at once ; hence, they in spirit lie in the dust, 
at the feet of the Lord Jesus. While Christ has done 



OBJECTIONS TO CHRISTIAN HOLINESS. 235 

great things for them whereof they are glad, yet they 
say, " By the grace of God I am what I am ; " and, " What 
have I that I have not received ? " 

Can it be that seeking to be humble, and being hum- 
ble, is the way to become proud ? or that spiritual pov- 
erty, lowliness, and meekness tend to self-importance ? 
If so, the more religion one has the greater danger of his 
losing it ; hence, the less religion we have, the better. 

If Christians are in danger of spiritual pride, that dan- 
ger is greatest to those who have the least religion, 
otherwise the less religion we have the safer we are. 

The plain truth is, the life will answer to the heart as 
the streams to the fountain, the fruit to the tree. Make 
the tree good and the fruit will be good. Cleanse the 
fountain, and the streams will be sweet. Christ said, 
" The good man out of the good treasure of his heart 
bringeth forth good things, and the evil man out of the 
evil treasure, evil things." Hence, to secure a " clean "* 
or " pure heart," is not the path to pride or self-impor- 
tance. 

Dr. Steele answers this objection: "As well. might you ask 
whether a man would not lift up his head haughtily when his 
neck has been broken." ..." When it is demonstrated that 
men must drink a little whiskey daily in order to be temperate, 
steal a trifling amount every day in order to be honest, tell a few 
fibs every twenty-four hours in order to be truthful, and occa- 
sionally violate the seventh commandment that they may main- 
tain purity, then we will sit down and soberly answer this objec- 
tion." — Love Enthroned, p. 73. 

7. " It leads to fanaticism ." 

That there have been fanatics who have believed and 
advocated this doctrine, we admit ; but we do not admit 
that Christian holiness either made them fanatics, or 
tends to fanaticism. 

It is said that one or two persons, among the many 



236 PEBFECT LOVE. 

thousands who have attended Mr. Moody's meetings, 
have become insane ; but who believes that Mr. Moody's 
teachings lead to insanity, and stays from his meetings 
on that account? A student at Cornell University re- 
cently became insane and committed suicide ; but what 
parent believes that education tends to insanity, and re- 
fuses to educate his son lest he become insane ? 

If it be true that entire devotion to God, and a heart 
full of religion, tend to fanaticism, then Christianity is 
self-destructive, and the more we have, the worse we are 
off. If to come out from the world, and lead a self- 
denying life, striving to obey, love, and please God in 
all things, be fanaticism, then the Bible requires us all 
to be fanatics, and the churches ought to be full of them. 

The worst and the most common religious fanatics, are 
those who expect the end without the means, — who 
expect the blessing of God without seeking it, — who are 
expecting heaven without securing either a title to it, or 
a preparation for it. God has joined the end and the 
means together, and it is fatally fanatical to expect par- 
don and heaven without repentance, faith, and holiness. 

8. " It sets aside repentance." 

No, indeed ! Perfect Christians have a deeper abhor- 
rence of sin, more pungent conviction of their former de- 
pravity and guilt before God, and greater holy shame 
and grief over their present defects, than any other class 
of Christians, They have shortcomings, but not such 
as the unholy are guilty of, — they do not neglect any 
known duty, or do anything which they believe will be 
displeasing to God ; but short-sightedness, infirmities of 
body, and defective knowledge, all involve involuntary 
failures, entirely consistent with pure intentions and per- 
fect love to God. Purity of heart involves a tender con- 
science, spiritual poverty, and perfect repentance. 



OBJECTIONS TO SEEKING PERFECT LOVE. 237 



SECTION XX. 
OBJECTIONS TO SEEKING PERFECT LOVE. 

173. What course do many professors of religion pursue 
in regard to Christian holiness ? 

They pursue much the same course in respect to it, 
that sinners do in respect to justification; they neglect 
it, and endeavor to justify themselves in so doing by 
various excuses. There is a striking similarity in the 
excuses presented by the impenitent for not seeking 
religion, and those made by professors for not seeking 
holiness. 

174. What are they, and what is your reply to them ? 

1. " I am not clear in my views of Christian holiness. 11 
You are clear that God requires it ; that he has made 

provision for it ; that he promises it ; that you need it, and 
that the Church needs it. The sinner presents the same 
excuse, " I am not clear in my views of religion," as a 
reason for his neglect of seeking regeneration. You say to 
the sinner, what we say to you, — he has sufficient light 
in regard to religion to see that it is both a duty and a 
privilege to seek it. The Christian with the light of 
justifying grace, can see that he ought to be cleansed 
from all sin, so as to love God with all his heart. " If any 
man will do his will," says Christ, " he shall know of the 
doctrine." 

2. "J regard entire sanctification a great blessing, too 
great for me to obtain" 



238 PERFECT LOVE. 

If it is too great for you to obtain, it is too great for 
God to require of you. That it is a great thing we gladly 
admit. You have a great Saviour. He died to secure 
great results, and can " save to the uttermost." He says, 
" All things are possible to him that believeth." Will you 
believe the Lord Jesus Christ ? Can he lie, or did he 
ever deceive anybody ? Unbelievers present this excuse 
for not seeking religion — " It is a great thing to be a 
Christian." You tell them the provisions of the gospel 
are ample, mighty, divine. Are they ? 

3. "If I attempt to seek holiness, I am fearful I shall fail." 
You need not fail. If you do, it will be your own 

fault. The Bible encourages no such idea ; and that 
should be the rule of our faith and practice, and not our 
imagination. Holiness is sought by consecration, prayer, 
and faith. Will not such efforts to secure a pure heart 
be attended with happy results upon Christian life and 
character, even though there be a failure to obtain the 
clear witness of entire sanctification ? The impenitent 
make the same excuse about seeking religion. The re- 
ply made to them will answer this objection. 

4. "I have known persons who professed holiness to do 
things ivhich are wrong, and thereby gave no evidence of 
holiness." 

This we do not deny ; though you may misjudge or 
lack charity. Admitting it to be true, is it not a reason 
why you should be entirely sanctified, and so " let yonr 
light shine " as to disabuse the minds of men regarding 
this precious doctrine ? This is the standing objection 
of wicked men against seeking salvation. Do you justify 
sinners in neglecting Christ, because so many professors 
give no evidence of being saved ? St. Paul says, " Happy 
is he that condemneth not himself in that thing which 
he alloweth." 



OBJECTIONS TO SEEKING PERFECT LOVE. 239 

5. "Some have obtained it and lost it, and I fear I should 
lose it" 

Is the fact that good men have lost grace and become 
vicious, a reason why bad men should not seek grace and 
become good ? The excuse, " I should not be able to 
live religion if I had it," is common among sinners. It 
takes no more grace to keep men saved than it does to 
save them ; and St. Paul asserts, " My grace is sufficient," 
and God " is able to make all grace abound toward you." 

6. u If I seek holiness I shall have to change some items 
of my business, and give up some of my habits" 

If your business or your habits are wrong, you will 
have to give them up or lose your soul. If honest in 
this objection, you are not in & justified state, and conse- 
quently have no religion at all. You cannot frequent the 
theater, circus, horse-race, and parlor-dance, and retain 
any religion at all. Those paths are the broad way to 
destruction. A justified state cannot be retained an hour 
while things are done known to be wrong. " Therefore 
to him that knoweth to do good, and doeth it not, to him 
it is sin;" "He that committeth sin is of the devil." 
The sinner makes the same excuse ; would you tell him 
he could obtain religion and not give up all? There is a 
wile of Satan in this objection which is alarming. 

7. "If I were entirely sanctified, I should be obliged to do 
many duties from which I now excuse myself" 

If honest in this excuse, you have no reason to regard 
yourself a Christian. A Christian is a man who loves and 
obeys God. What right have you to choose to do a part 
of God's will, and refuse to do a part? u Not every one 
that saith unto me, Lord ! Lord ! shall enter into the 
kingdom of heaven, but he that doeth the will of my 
Father which is in heaven." (See question 4.) No man 
could obtain pardon with this excuse in his heart, nor can 
justification be retained with such a state of mind. 



240 PERFECT LOVE. 

8. "If I obtain holiness, and live a holy life, I shall have 
enemies." 

Well, suppose you do. The man who has no enemies 
has very little character ; as he who has not sufficient 
pluck and virtue to make some enemies in this world, is 
about next to nobody. Our ideal of virtue and man- 
liness, is one who has decision and a fearless love for 
what is right, regardless of any opposition he may encoun- 
ter. The man who loves virtue, and has the will and 
principle to vindicate it, must expect enemies ; but this 
will be good for him. The strong tree that defies the 
wind, is more deeply rooted and fastened in the soil by 
every blast it encounters. A good man never knows 
how much there is of him, or how much Christ has done 
for him, until he has confronted and braved enemies. 
All the enemies that a holy life provokes, will serve a good 
purpose in the wisdom and power of God, though no 
thanks to the devil who brings it about. 

9. "If I were entirely sanctified, lived in that state 
and confessed it, I would be singular, and be subject to 
observation and talk" 

People talk about you now. Your coldness, indiffer- 
ence, dwarfishness, and unhappy representation of Chris- 
tianity is seen and talked about. If one must be 
observed and talked about, would you not rather people 
would talk about your devotion to God, holy singularity 
and religious enthusiasm, than to talk as they now do ? 
Christians are a " peculiar people ; " they are to be " sep- 
arate from the world," and are to let their light shine, 
like a city on a hill which cannot be hid. Men can- 
not be public sinners, and then become private saints. 
This is what sinners would like, but God has no pri- 
vate saints. 

10. "TJie inconsistencies of some who have professed 
holiness, have prejudiced my mind against it." 



OBJECTIONS TO SEEKING PERFECT LOVE. 241 

What ! have you let the folly of mortals prejudice 
your mind against holiness ? — against that which is 
godlike, and the most lovely and excellent of all the 
moral elements in the universe — against that which 
cost the blood of God's only Son — against that which 
constitutes the only preparation for the society of angels 
and of God ? Is this not evidence of depravity that 
needs the cleansing blood of Christ? Unbelievers who 
meet with one hypocrite in the church, often come to 
think that most professors are hypocrites. This objec- 
tion indicates a similar regard for those who profess 
perfect love. What have the faults or sins of men to 
do with your obligations to yourself, to the world, to the 
church, and to God ? 

175. Is it harmful to wear needless adornment, such as 
jewelry and costly array ? 

It is ; and for the following reasons : — 

1. It is forbidden in the Scriptures. 

" In like manner, also, that women adorn themselves 
in modest apparel, with shamefacedness and sobriety, not 
with braided hair, or gold, or pearls, or costly array, but 
(which becometh women professing godliness) with good 
works." " Whose adorning, let it not be that outward 
adorning of plaiting the hair, and of wearing of gold, or 
putting on of apparel" " If any man love the world, 
the love of the Father is not in him. For all that is in 
the world, the lust of the flesh, and the lust of the eyes, 
and the pride of life, is not of the Father, but of the 
world." " And be not conformed to this world, but be ye 
transformed by the renewing of your mind, that ye may 
prove what is that good, and acceptable, and perfect 
will of God." (1 Peter iii. 3; 1 Tim. ii. 9 ; 1 John ii. 16; 
Rom. xii. 2.) 

2. Such things cannot be put on " in the name of the 
Lord Jesus," nor worn for " the glorv of God." 

16 



242 PERFECT LOVE. 

The command of God is, " Whatsoever ye do in word 
or deed, do all in the name of the Lord Jesus, giving 
thanks unto God and the Father by him." Can any one 
put on needless jewelry in the name of the Lord Jesus, 
and give thanks to God for it ? " Whatsoever ye do, do 
it heartily, as to the Lord, and not unto men." 

3. It is a violation of the Discipline of the church. 

" We should by all means insist on the rules concern- 
ing dress. This is no time to encourage superfluity in 
dress. Therefore let all our people be exhorted to con- 
form to the spirit of the apostolic precept, not to adorn 
themselves 'with gold, or pearls, or costly array."' (ITim. 
ii. 9.) — Discipline, sec. 8. 

4. It conflicts with the solemn vows made at conver- 
sion, baptism, and around the table of the Lord. 

"Question. Dost thou renounce the devil and all his 
works, the vain pomp and glory of the world, with all 
covetous desires of the same, so that thou wilt not follow 
or be led by them? Answer. I renounce them all." — 
Discipline , p. 247. 

5. It contradicts the Christian profession. 
Christians profess that they are " not of the world ; " 

that they are " pilgrims and strangers ; " that they are 
"crucified unto the world, and the world unto them;" 
that they are " dead, indeed, unto sin, but alive unto 
God ; " that they have no fellowship with the " unfruitful 
works of darkness ; " and that they are not " conformed 
to this world, but transformed by the renewing of" the 
mind. The wearing of needless adornments, and "costly 
array," in effect, contradicts all this. 

6. These adornments are both a sign t and a fruit of 
pride. 

A lady once asked a clergyman " whether he con- 
sidered such a practice as an evidence of pride." He 
replied with as much philosophy as point, " Sheep never 



OBJECTIONS TO SEEKING PERFECT LOVE. 243 

appear in wolves' clothing, and he that wears the wolf's 
skin is a wolf." Neither beauty, modesty, usefulness, 
nor happiness demand them. They chill the sympa- 
thies, degrade the mind, and indicate either a vitiated 
taste, a shallow mind, or a vain and corrupt heart. 

7. Needless adornments squander means which God 
has given for better purposes, and for which he will hold 
every one to a strict accountability. Christians are 
stewards, and have nothing, absolutely nothing, in their 
own right. 

8. Adornments serve to engender pride, excite unhal- 
lowed passions, and love for the gilded trifles of a 
depraved world. They not only cultivate and develop 
the passion for display, but excite envy, jealousy, evil 
speaking, covetousness, hypocrisy, hatred, and discon- 
tent. 

9. Christians should be models of neatness, economy, 
and plainness, and not conform to the irrational and sin- 
ful customs of corrupt humanity. u Thou shalt not fol- 
low the multitude to do evil." This evil is a distinguish- 
ing mark of the multitudes who throng the broad way to 
destruction. 

10. They lead to extravagance, dishonesty, and dissi- 
pation, and consume a vast amount of precious time. 
They pervert the judgment, and foster habits of self- 
indulgence, which eat out all spiritual vitality in thou- 
sands of professing Christians. Tertullian said : " Clothe 
yourselves with the silk of piety, with the satin of sanctity, 
with the purple of modesty, so shall you have God him- 
self to be your suitor." 

11. It furnishes the world with an argument against 
Christianity. 

The world know how Christians ought to live. They 
can see a sad inconsistency in Christians decorating 
themselves with the extravagant trappings of modern 



244 PERFECT LOVE. 

fashion. They know the exterior of many professing 
Christians brands their profession with hypocrisy. 

Christians should so dress as to show that their minds 
are occupied with nobler objects. Their external appear- 
ance should evince gravity, simplicity, decency, and mod- 
esty. They should dress neatly, plainly, and suitably to 
persons professing godliness. Dr. Adam Clarke says: 
" Were religion out of the question, common sense would 
say, Be decent, be moderate and modest." We by no 
means claim that plainness in dress and freedom from 
needless adornment constitute a Christian, but the Meth- 
odist Church is in great danger of drifting away from 
her primitive simplicit}', spirituality, and power, and 
of becoming conformed to the world. 

12. We give the following from Mr. Wesley's sermon 
on dress, in conclusion : — 

" I call heaven and earth to witness this day, that it is not my 
fault. The trumpet has not ' given an uncertain sound ' for 
nearly fifty years last past. O God, thou knowest I have borne a 
clear and a faithful testimony. In print, in preaching, in meeting 
the societies, I have not shunned to declare the whole counsel of 
God. I am therefore clear of the blood of those who will not 
hear ; it lies upon their own heads. 

" / conjure you all who have any regard for me, show me 
before I go hence, that I have not labored, even in this respect, in 
vain for near half a century." 

176. Is the use of tobacco to be condemned? 

It is ; and for the following reasons : — 

1. We are divinely commanded to " deny ourselves," 
to " keep the body under," to " abstain from all appear- 
ance of evil," and to " cleanse ourselves from all filihiness 
of the flesh and spirit." The Christian's body is a " temple 
of the Holy Ghost," and he has no right to pollute it 
with any thing filthy or poisonous. 



OBJECTIONS TO SEEKING PERFECT LOVE, 245 

2. It is an unseemly, uncleanly, unnatural, unnecessary, 
unhealthy, and unpleasant habit. 

It pollutes the very earth and atmosphere of America, 
habituating our young men early and effectually to bow- 
down their necks to the grievous yoke of the world, the 
flesh, and the devil. 

3. Its general accompaniments are anything but good. 
It is usually associated with whiskey, low groggeries, 
profanity, and all manner of rowdyism. Virtue and clean- 
liness are natural associates ; so also are vice and filth. 
Take as an illustration a car filled with smoke and pools 
of saliva, rushing through space at the rate of forty miles 
an hour. Some author says, " A smoking-car is a hell 
upon wheels." What a scene ! A sty, a car for " animals 
that chew the cud," where they may smoke, chew, and spit, 
and have none to molest or make them afraid ! 

Rev. Daniel Wise, in alluding to the slipshod piety of the day, 
says : " The road to heaven is to be traveled in railway cars, with 
ample accommodations for the world, the flesh, and the devil, in 
suitable portions of the train." — " Easy -chair Piety" in the 
Guide. 

How would St. Paul, or St. John, or the devout Wes- 
ley, or the saintly Fletcher, have appeared in a smoking- 
car with a tobacco-box in his pocket, and a pipe or 
cigar in his mouth ? 

4. The general voice of the deeply pious has ever 
been against it as a filthy, degrading, wicked practice. 
Resolutions condemning it as a filthy and pernicious, 
degrading and poisonous narcotic, have been passed by 
nearly all our Annual Conferences, and by most of the 
religious bodies of Christendom. The General Confer- 
ence of the Methodist Episcopal Church at its last ses- 
sion in 1876, passed the following resolutions : 

"Resolved, 1st, That we advise all our ministers and members 
to abstain from the use of tobacco as injurious to both body and 
soul. 



246 PERFECT LOVE. 

" Resolved, 2d, That we recommend to the Annual Conferences 
to require candidates for admission to be free from the habit, as 
hurtful to their acceptability and usefulness among our people." — 
Journal, 1876. 

5. It is attended with an enormous, needless expense. 
The annual production of this filthy and contempti- 
ble weed is estimated by an English writer at over 
4,000,000,000 pounds. This is nearly all smoked, chewed, 
or snuffed. The tobacco bill of Europe and America 
would feed their entire population. Hundreds of thou- 
sands are paying four or five times as much as they give 
for all benevolent purposes, for this miserable weed 
which is said to be eaten by only three beings in exist- 
ence — the tobacco worm, the most filthy of all insects ; 
the rock- goat of Africa, the most fetid of all the animal 
creation ; and by man, made in the image of his Creator. 
What a manifestation of the dignity of human nature! 
Five hundred millions of the race bow to this filthy 
tyrant. We shall have to wait patiently for the millen- 
nium some time yet. 

6. It cannot be used to the glory of God. There can 
be no utility nor virtue in using this nauseating and dis- 
gusting weed, for which no man has a natural taste till 
he creates an artificial one, and then becomes enslaved 
to it for life. How can any person call into existence 
an appetite for a filthy, poisonous, disgusting weed, 
when he knows that the appetite once formed will have 
greater power over him than any other ? No Christian, 
having formed the appetite, can gratify it to the glory 
of God. u Let not sin, therefore, reign in your mortal 
body, that ye should obey it in the lusts thereof." How 
can a Christian, by practice and example, lure others 
on into this filthy, expensive, unhealthy appetite with 
impunity ? " Ye are the light of the world" He is a car- 
nal man who does it, even though he claim to be a min- 



OBJECTIONS TO SEEKING PERFECT LOVE. 247 

ister of Jesus Christ. " They that are Christ's have 
crucified the flesh with the affections and lusts." 

Does it glorify God for a man to make his breath 
and his person nauseating and disgusting to all who 
meet him, and to fill the air with tobacco-smoke for 
others to breathe, or to spit tobacco juice about for 
decent people to look at and walk in ? Or do such people 
belong to that class " whose god is their belly, ivhose glory 
is their shame, and ivhose end is destruction "? 

We heard a sweet little boy, standing among some 
larger boys, who were spitting their tobacco juice on the 
sidewalk, say, "My father is a Methodist minister, but he 
chaws tobacco." What an example ! The Lord save 
that dear little boy from his father's curse — the grievous 
yoke of the flesh and the devil. Just before Bishop 
Ames died, we heard him advise the colored preachers 
of the Washington Conference not to use tobacco. He 
said " it is wicked to do so" We wondered if it were 
more wicked for colored preachers to use tobacco, than 
white ones. 

A Methodist exhorter and class-leader came up to the 
writer one day, with the tobacco spittle running down 
each corner of his mouth, and said, "Brother, I am going 
in for sanctification." Of course we said, "Brother, be- 
gin right in your mouth" 

We recently heard a venerable doctor of divinity say, 
in the presence of thirty or more ministers, "Brethren, 
it is a mean, contemptible, filthy habit," and yet that dear 
brother is a most inveterate tobacco eater, smoker, and 
spitter: How he could indulge in such a " mean, con- 
temptible, and filthy habit," and keep a good conscience, 
he may know, — we do, not. 

How sensible men can feel comfortable while seeing 
those conversing with them, turn their faces to avoid 
their disgusting breath, is inexplicable. Can it be that 



248 PERFECT LOVE. 

they think making themselves a nuisance is for the glory 
of God ? We write plainly ; this is a serious subject. 
Thousands of little boys — puny, sickly, nervous little 
boys — in all our cities and towns, are chewing, spitting, 
and are smoking every old stub they can pick up or get 
hold of. When their parents, or their ministers, chew or 
smoke, it helps them amazingly. Reader, if you can 
pursue this course to the glory of God, pursue it ; but 
if not, at the peril of your soul, let not this unnatural 
appetite and lust be paramount to the authority of God. 
7. We conclude this unpleasant subject with the fol- 
lowing from Dr. Adam Clarke, LL.D., F.S.A. : — 

(1) " Every medical man knows well that the saliva which is 
so copiously drained off by the infamous quid and the scandalous 
pipe is the first and greatest agent which nature employs in 
digesting the food. 

(2) " A single drop of the chemical oil of tobacco, being put 
on the tongue of a cat, produced violent convulsions, and killed 
her in the space of one minute. A thread dipped in the same 
oil, and drawn through a wound made by a needle in an animal, 
killed it in the space of seven minutes. 

(3) " That it is sinful to use it as most do I have no doubt, if 
destroying the constitution, and vilely squandering away the 
time and money which God has given for other purposes, may be 
termed ' sinful.' Can any who call themselves Christians vindi- 
cate their conduct in this respect ? 

(4) " The impiety manifested by several in the use of this herb, 
merits the most cutting reproof. When many of the tobacco 
consumers get into trouble, or under any cross or affliction, in- 
stead of looking to God for support, the pipe, the snuff-box, or 
the twist is applied to with quadruple earnestness ; so that four 
times (I might say, in some cases, ten times) the usual quantity 
is consumed on such occasions. What a comfort is this weed in 
time of sorrow ! What a support in time of trouble ! In a word, 
what a god ! 

(5) "I am sorry to have it to say that this idle, disgraceful cus- 



OBJECTIONS TO SEEKING PERFECT LOVE. 249 

torn prevails much at present among ministers of most denomi- 
nations. Can such persons preach against needless self-indul- 
gence, destruction of time, or waste of money ? 

(6) " The loss of time in this shameful work is a serious evil. 
I have known some who, strange to tell, have smoked three or 
four hours in the day, by their own confession ; and others who 
have spent six hours in the same employment. How can such 
persons answer for this at the bar of God ? 

(7) " Consider how disagreeable your custom is to those who 
do not follow it. An atmosphere of tobacco effluvium surrounds 
you whithersoever you go. Every article about you smells of it — 
your apartments, your clothes, and even your very breath. 

(8) " To those who are not yet incorporated with the fashion- 
able company of tobacco consumers I would say, 'Never enter.' 
To those who are entered, I would say, ' Desist, first, for the sake 
of your health, which must be materially injured, if not destroyed, 
by it ; secondly, for the sake of your property, which, if you are 
a poor man, must be considerably impaired by it ; thirdly, for the 
sake of your time, a large portion of which is irreparably lost, 
particularly in smoking; fourthly, for the sake of your friends, 
who can not fail to be pained in your company, for the reasons 
before assigned ; lastly, for the sake of your soul. Do you not 
think that God will visit you for your loss of time, waste of 
money, and needless self-indulgence ?" — Theology, p. 405. 

177. Has the world ever regarded the Bible standard of 
religion as otherwise than fanatical ? 

It has not ; this blind and wicked world has always 
accounted religion as madness and frenzy. The apostles 
were called " babblers " and "fools." and said to be 
" mad," " drunk," and " beside themselves." Christ was 
accused of being possessed of devils. Luther was styled 
a heretic. Wesley, Whitefield, and their coadjutors, were 
called fools, fanatics, and enthusiasts. 

The verdict of an English jury was : " We find and present 
Charles Wesley to be a person of ill fame, a vagabond, and a 
common disturber of his Majesty's peace, and we pray he may be 
transported." 



250 PERFECT LOVE. 

Rev. William Burkitt says : " Wicked and carnal men account 
and represent the holy servants of God as a sort of madmen. 
Workings of grace are sometimes so far above reason that they 
seem to be without reason. There are several acts of holiness 
which the profane world esteem as madness ; as eminent self- 
denial, great seriousness in religion, their burning zeal, their 
holy singularity, their fervor of devotion, their patience and 
meekness under sufferings and reproaches. All these acts of 
holiness represent the saints as madmen to a carnal man." 

178. Wliat was the fate of those who 'presented Chris- 
tianity in its primitive, unsullied purity ? 

To pave the way for a work of blood, this ungodly world 
cruelly murdered God's innocent and lovely Son — drove him out 
of the world. 

1. Matthew is supposed to have suffered martyrdom by the 
sword at a city in Ethiopia. 

2. Mark was dragged through the streets of Alexandria, in 
Egypt, until he expired. 

3. Luke was hanged upon an olive-tree in Greece. 

4. John was put into a caldron of boiling oil, at Rome, and 
escaped death. He afterward died a natural death at Ephesus 
in Asia. 

5. James the Great, after suffering great persecution, was 
beheaded at Jerusalem. 

6. James the Less was thrown from a pinnacle, or wing of the 
temple, and then beaten to death with a fuller's club. 

7. Philip was hanged up against a pillar at Hierapolis, a city 
of Phrygia. 

8. Bartholomew was flayed alive by the command of a bar- 
barous king. 

9. Andrew was bound to a cross, where he preached to the 
people till he expired. 

10. Thomas was run through the body by a lance near Mali- 
par, in the East Indies. 

11. Jude was shot to death with arrows. 

12. Simon Zelotes was crucified in Persia. 

13. Matthias was first stoned, and afterward beheaded. 



OBJECTIONS TO SEEKING PERFECT LOVE. 251 

14. Peter was crucified with his head downward. 

15. Paul, the last and chief of the apostles, also died by vio- 
lence. He was beheaded at Rome. 

179. What is real fanaticism? 

It is expecting results without the use of proper means. 
God has joined the end and the means together, and it 
is fatally fanatical to expect pardon, holiness, and heaven, 
without prayer, repentance, faith, and obedience. 

Fanaticism is being governed by imagination, rather 
than by judgment. It proceeds from a satanical or de- 
ceived heart, and is often accompanied with a blind, 
extravagant zeal. It is usually impregnated with error, 
bigotry, and party rage. This is fanaticism ; the devil is 
its progenitor ; and those who imagine they are Chris- 
tians when they are not, are its worst subjects. 

180. Does the Bible countenance shouting and praising 
the Lord with a loud voice ? 

The Bible says : " Let the inhabitants of the rock sing, 
let them shout from the top of the mountains." " And 
all the people shouted with a great shout when they 
praised the Lord, because the foundation of the house of 
the Lord was laid. . . . When the foundation of this 
house was laid before their eyes, many wept with a loud 
voice, and many shouted aloud for joy ; so that the peo- 
ple could not discern the noise of the shout of joy from 
the noise of the weeping of the people ; for the people 
shouted with a loud shout, and the noise was Jieard afar 

of-" 

" For the whole multitude of the disciples began to praise 
God with a loud voice." u If these should hold their 
peace, the stones would immediately cry out" " Oh, clap 
your hands, all ye people ; shout unto God with the voice 
of triumph." 

Some of our modern lovers of good order may not like 



252 PERFECT LOVE. 

this, but it is authority from headquarters. God says : 
" Let the villages that Kedar doth inhabit lift up their 
voices.'' 1 And, " Let them shout from the top of the 
mountains." He does not say when these poor sons of 
the desert shall hear the joyful news of the Saviour's 
life, death, and resurrection, and get their wandering feet 
on the Rock of Ages ; but he gives permission when it 
does take place, and their hearts begin to dilate with 
love to the Lord Jesus, to shout. We do not advocate 
the idea that all Christians must shout, or be demonstra- 
tive. We only say what God says : " Let the inhabitants 
of the rock shout. 11 Why not ? Soldiers, sailors, and 
politicians shout, and the angels shout, and why may not 
the joyous Christian praise God aloud? Has he no 
occasion for personal demonstration? 

There is a beautiful variety in the natural world, — 
mountains and valleys, the gentle breeze and the sweep- 
ing tornado, sunbeams and the flashes of lightning, the 
singing of birds and the rolling of thunder. 

There is just as great a variety in the spiritual world. 
When the grace of God fills some hearts, it will show its 
power by shouts of victory. Some weep with gladness, 
some laugh with delight, and some feel so quiet they 
hardly want to breathe. There is a great variety of 
operations by the same Spirit, and all our conventionali- 
ties must give way to the will and order of God. 

A striking and beautiful variety is seen in the effects 
of the miracles of Christ and of the apostles. Blind 
Bartimeus, after he was healed, followed Jesus giving 
glory to God. Simon Peter's wife's mother, after she 
was healed, went about her domestic duties. The man 
who lived in the tombs, possessed of the devil, after he 
was healed, sat down at Jesus' feet, clothed and in his 
right mind. At the transfiguration of Christ, Peter and 
John fell on their faces, and declared it was good for 



OBJECTIONS TO SEEKING PERFECT LOVE. 253 

them to be there. After the poor cripple, lying at the 
gate called Beautiful, was healed, he leaped and praised 
God. Peter did not reprove hirn nor stop him, but he 
let him try his new strength ; he had been a poor crip- 
ple all his life. 

181. Does the Bible countenance responses in religious 
worship ? 

It does. " And Ezra blessed the Lord, the great God. 
And all the people answered, Amen, Amen." " Blessed 
be the Lord God of Israel from everlasting to everlast- 
ing ; and let all the people say Amen." " How shall he 
that occupieth the room of the unlearned say, Amen, at 
thy giving of thanks, seeing he understandeth not what 
thou sayest ? " 

St. John declares he heard them shouting and re- 
sponding in heaven, " saying, Amen ; blessing, and glory, 
and wisdom, and thanksgiving, and honor, and power, and 
might be unto our God forever and ever. Amen." 
Whatever is done in heaven must be in good taste and 
in proper order. 

182. Does the Bible countenance physical prostration, 
and what may appear to carnal men as confusion ? 

Paul and Silas were charged with turning the world 
upside down, and we presume they did not deny the 
charge. When God met Abraham, and made the great 
promise to him, u Abraham fell on his face and laughed." 
Although he "fell on his/ace and laughed," yet the apostle 
says, " He staggered not at the promise of God through 
unbelief, but was strong in faith, giving glory to God." 

The Psalmist says : " When the Lord turned again the 
captivity of Zion, we were like them that dream. Then 
was our mouth filed with laughter, and our tongue with 
singing." 

When Moses and Aaron drew near and stood before the 



254 PERFECT LOVE. 

Lord, and the glory of the Lord appeared unto all the peo- 
ple, " all the people sJiouted and fell upon their faces." 

Job " rent his mantle, and shaved his head, and fell 
down upon the ground and worshiped." This was 
doubtless regarded as wild worship; yet there was 
none like hiin in all the earth — "a perfect and an 
upright man." 

Peter fell down at Jesus' feet (Luke v. 8) ; the Grecian 
woman did the same; Mary, also, the sister of Lazarus, 
fell down at the feet of the blessed Jesus. When the 
Lord met Paul on his way to Damascus, he lost his 
strength, and lay prostrate on the earth, crying, trem- 
bling, and astonished, saying, " Lord, what wilt thou have 
me to do ? " 

The redeemed fall prostrate before the throne in 
heaven, and worship God with loud voices, like the 
sound of many waters and of mighty thunderings. 

183. Are bodily prostrations and physical exercises any 
part of religion ? 

They are not ; but they often accompany the mighty 
outpouring of the Spirit and work of God. 

President Charles G. Finney says : " It is very plain that 
bodily prostrations and agitations are no part of religion. But 
it is just as plain that these may be the natural effect of discov- 
eries of religious truth. Several instances of bodily prostration 
and agitations are recorded in the Bible as the result of such 
discoveries. 

" As I have said, they are no part of religion, but they are 
very natural effects of a very high degree of religious affections 
and emotions. Nor is it true, as some seem to suppose, that 
none but what are called nervous people are affected in this 
way. But it is also true that there is enough in religious 
truth, if clearly discovered to the mind by the Holy Ghost, to 
wilt down the bodily frame of the strongest man on earth. 
Why is it at all wonderful that the infinitely solemn, impor- 



OBJECTIONS TO SEEKING PERFECT LOVE. 255 

tant, and awful things of eternity, when clearly brought home to 
the minds of men, should produce great tremblings, and quak- 
ings, and agitations, and prostrations of body, with * groanings 
that can not be uttered' r Nay, verily, it is not at all strange. 
But the only wonder is, that mankind are not a hundred or a 
thousand times more affected in this way than they really are." 

President Jonathan Edwards, for learning, and piety, 
and philosophical accumen, has had few superiors in this 
country. His ministry was blessed with one of the 
mightiest outpourings of the Holy Spirit that has ever 
taken place on this continent. 

In speaking of it, he says : " It was a very frequent thing to 
see a house full of outcries, faintings, convulsions, and such like, 
both with distress and with admiration and joy. There were 
some instances of persons lying in a sort of trance [what the 
old Methodists called having the power], remaining for perhaps 
a whole twenty-four hours motionless, and with their senses 
locked up, but in the mean time under strong imaginations, as 
though they went to heaven, and had there a vision of glorious 
and delightful objects. 

" It is remarkable, considering in what a multitude of instances, 
and to how great a degree, the frame of the body has been over- 
powered of late, that persons' lives have, notwithstanding, been 
preserved. These things did not begin," he says, in his day. 
u They are not new in their kind, but are things of the same 
nature as have been found and icell approved of in the church 
of God before, from time to time." 

He says, in speaking of a revival in Scotland in 1625, that 
" it was then a frequent thing for many to be so extraordinarily 
seized with terror in the hearing of the word, by the Spirit of 
God convincing them of sin, that they fell down, and were car- 
ried out of the church, who afterward proved most solid and 
lively Christians. Many in Ireland, in time of a great outpour- 
ing of the Spirit there in 1628, were so filled with divine com- 
forts, and a sense of God, that they had but little use of either 
meat, drink, or sleep, and professed that they did not feel the 
need thereof." 



256 PEHFECT LOW. 

President Edwards states, " that wherever these most 
appear, there is always the greatest and deepest work." 

Like John Wesley, President Edwards, President Fin- 
ney, Christmas Evans, J. B. Finley, and George White- 
field, we should countenance all genuine spiritual demon- 
strations, however extraordinary, such as prostrations, 
cries of terror, and shouts of praise. We refer the reader 
to Bangs' and Stevens 7 "Histories of the Methodist Epis- 
copal Church," to the preaching of Wesley, Fletcher, 
Whitefield, Bramwell, Abbott, Asbury, and Lee, and to 
almost all our books of biography. 

184. Is it right to pray for bodily exercises? 

We think it dangerous to either desire, expect, or pray 
for any physical demonstrations. It is our duty to pray 
for the mighty cleansing power of the Holy Spirit, and let 
God work in his own way. If physical exercises accom- 
pany the baptism of the Spirit, well ; if not, they should 
not be sought. 

185. WJiat is our safeguard against delusions and imag- 
inations ? 

The Bible. This is our only standard of doctrine and 
experience. We are to be Bible Christians. We should 
keep close to the word of God, and never suppose that 
any measure of the Holy Spirit obtainable in this world 
will supersede the teachings of the blessed Bible. God's 
revealed word is the voice of the Spirit ; and the more 
completely our hearts are filled, subdued, and kept in the 
Spirit, the more perfectly we shall understand the Bible, 
and be able to live according to its letter and spirit. 

186. Should the sanctified soul seek, expect, or desire 
any thing beyond more holiness — as gifts, new revela- 
tions, dtc. ? 

By no means. The heart full of love has already found 
" a more excellent way " than these. 



HOW PERFECT LOVE IS RETAINED. 257 

Mr. Wesley says: " The very desire of 'growing in grace* 
may sometimes be an inlet of enthusiasm. As it continually 
leads us to seek new grace, it may lead us unawares to seek 
something else new, besides new degrees of love to God and man. 
So it has led some to seek and fancy they had received gifts of a 
new kind, after a new heart. 

" Another ground of these and a thousand mistakes is, the 
not considering deeply that love is the highest gift of God — 
humble, gentle, patient love ; that all visions, revelations, mani- 
festations whatever, are little things compared to love ; and that 
all the gifts above mentioned are either the same with, or infi- 
nitely inferior to it. 

" It is well you should be thoroughly sensible of this — the 
heaven of heavens is love. There is nothing higher in religion — 
there is, in effect, nothing else. If you look for any thing but 
more love, you are looking wide of the mark — you are getting 
out of the royal way. 

" And when you are asking others, ' Have you received this or 
that blessing ? ' if you mean any thing but more love, you mean 
wrong ; you are leading them out of the way, and putting them 
upon a false scent. Settle it, then, in your heart, that from the 
moment God has saved you from all sin, you are to aim at nothing 
more, but more of that love described in the thirteenth of the 
Corinthians. You can go no higher than this, till you are carried 
into Abraham's bosom. 

" I say again, Beware of enthusiasm ; such as the imagining 
you have the gift of prophesying, or of discerning of spirits, 
which I do not believe one of you has ; no, nor ever had yet." — 
Plain Account, pp. 140, 141. 
17 



258 PERFECT LOVE. 



SECTION XXI. 

ADVICE TO THOSE PROFESSING PERFECT LOVE. 

187. What advice ivould you give those professing holi- 
ness ? 

1. Keep up a daily, or rather a perpetual, devotement 
of all to God. Search and surrender, and re-search and 
surrender again, and keep every vestige of self upon the 
altar under the consuming, sin-destroying flame. Entire 
sanctification cannot continue without continued submis- 
sion to God. " Submit yourselves, therefore, to God. ,} 

2. Remember the life of the Christian is a life of faith. 
We are justified by faith, sanctified by faith, and must 
stand by faith. There must be a continuous faith. Faith, 
in the entirely sanctified, becomes in a sense a state of 
mind — a habit of the soul. We must give up all idea 
of resisting temptation, or of acceptably performing any 
service for Christ, by the mere force of our own resolu- 
tions. This is to be your victory, " even your faith." 
" The life which I now live in the flesh, I live by the faith of 
the Son of God." 

3. You must acquire the habit of living by the minute. 
Take care of the present moment. Trust God now ; do 
God's will now ; do not offend God now. You are to act 
for the future ; but act by the minute. " Be careful for 
nothing ; but in every thing, by prayer and supplication, 
with thanksgiving, let your requests be made known unto 
God." 

4. Live in the constant use of all the ordinary and 
instituted means of grace — public and private prayer, 



ADVICE TO THOSE PROFESSING HOLINESS. 259 

meditation, searching the Scriptures, and the sacrament. 
" They that wait upon the Lord shall renew their strength ; 
they shall mount up with wings as eagles ; they shall run, 
and not be weary ; and they shall walk, and not faint." 

5. Do everything in the name of the Lord Jesus, and 
to the glory of God. The Saviour expects you to eat, 
drink, dress, spend your time, talents, and property, and 
transact your business, with reference to the same objects 
for which you pray, read your Bible, and worship God. 
" Whether, therefore, ye eat, or drink, or whatsoever ye do, 
do all to the glory of God." 

6. Avoid sinful lightness and levity on the one hand, or 
moroseriess on the other. Be cheerful, but not frivolous 
and vain ; sorrowful, but not sour or gloomy. Maintain 
the dignity, the purity, and the sanctity of the Christian 
character. "Be sober, grave, temperate, sound in faith 
and charity." 

7. Cultivate the deepest humility and reverence in 
your approaches and addresses to God. Never allow 
yourself to use light or irreverent expressions of God, or 
of his great work, however joyful or ecstatic you may be. 
You are " a temple of the Holy Ghost ; " therefore be 
careful, and walk softly before God. "lam the almighty 
God ; walk before me, and be thou perfect" 

8. Study the Bible. Be a Bible Christian in theory, in 
experience, and in practice. Make your honesty, justice, 
veracity, and self-denial harmonize with the teaching of the 
Bible. Avoid seeking, or encouraging others to seek 
any 'mystical experience not explicitly taught in the Bible. 
Be satisfied with increasing love, power, and communion 
with God, and avoid all those mystical and unscriptural 
isms, which have wrought disastrously against the doc- 
trine of holiness. " Search the Scriptures ; for in them ye 
think ye have eternal life." 

9. Redeem your time. Imitate the example of Christ : 



260 PERFECT LOVE. 

rise early in the morning, and while others are slumber- 
ing, pray, " search the Scriptures," and commune with 
God. Make every day and hour tell upon your best 
interests and the cause of God ; " redeeming the time, be- 
cause the days are evil." 

10. Acquire the habit of constant watchfulness against 
sin. The tempter is vigilant and insidious, ever on the 
alert, and full of artifice. In an unguarded moment you 
may lose what has cost you years of toil, and what you 
may never be able to regain. " Therefore let us not sleep, 
as do others ; but let us watch and be sober" 

11. You must absolutely refuse to comply with temp- 
tation, under any circumstances, or to any degree. In 
the strength of God you must say No to the tempter 
every time. In the fiercest temptation, a resolute No, 
and a single look to Christ, will overcome the wicked one. 
Be careful and distinguish between temptation and sin. 
(See questions 41, 42.) 

(1) A sinful impression, or suggestion, resisted till it 
disappears, is temptation, and only temptation — not sin. 

(2) A sinful suggestion, courted or tolerated, or at 
length complied with, is sin. " Resist the devil, and he 
will flee from you." 

12. Endeavor to preserve a perfect consistency be- 
tween your profession and practice. Your profession 
will raise reasonable expectations which you must meet 
and vindicate by your life and the " fruit of the Spirit." 
Be exemplary in all things, especially in small matters, 
and "abstain from all appearance of evil." Mr. Wesley 
says, " He that neglects little things shall fall little by 
little" u I beseech you that ye walk worthy of the voca- 
tion wherewith ye are called." 

13. Be careful how you consider impulses and impres- 
sions as the teachings of the Spirit. We are to be M led 
by the Spirit," but it is principally by its illuminations. 



ADVICE TO THOSE PROFESSING HOLINESS. 261 

The man who is led by the Spirit is filled, not with im- 
pulses and impressions, but with light. At least, never 
allow any impulse to lead you to any course not in per- 
fect harmony with the Bible, enlightened reason, and the 
providence of God. 

Mr. Wesley says : " Some charge their own imaginations, on 
the will of God, and that not written, but impressed on their 
hearts. If these impressions be received as the rule of action, 
instead of the written word, I know nothing so wicked or absurd 
but that we may fall into, and that without remedy." " When 
he, the Spirit of truth, is come, he shall guide you unto all truth." 

14. Read the best writers on Christian holiness. We 
mention Messrs, Wesley, Fletcher, and Clarke, Bishops 
Peck and Foster, Drs. Steele, Peck, McDonald, Mahan, 
Boardman and Finney. But the Bible should be first, 
last, and always. "Gfive attendance to reading, to exhor- 
tation, to doctrine" 

15. Do not let the adversary lead you to dwell upon 
some one subject, to the exclusion of others, such as faith, 
dress, pride, worldliness, masonry, &c. Aim at symme- 
try of character, and give each item its proper attention. 
Make no hobby of any single item in particular, but of a 
symmetrical holiness in general. The Bible has no 
hobby but " holiness without which no man shall see the 
Lord." 

16. Be careful and not underestimate or disparage jus- 
tification and regeneration. This is unwittingly done 
sometimes, in speaking of sanctification, and is fruitful 
of injurious results. It is a great and glorious thing to 
become a child of God, and an heir of eternal life. Par- 
don, adoption, and regeneration constitute the principal 
items of personal salvation ; they are inseparable from, 
and indispensable to entire sanctification. In speaking 
of perfect love we should never minify the great founda- 
tion upon which the whole Christian character and life 



262 PERFECT LOVE. 

rest. " Walking in all the commandments and ordi- 
nances of the Lord blameless." 

17. Avoid an unwarrantable extreme in allowing this 
one subject to become entirely absorbing. The following 
are some of the indications of this extreme : 

(1) A disrelish for any other theme, or the accessories 
of holiness. 

(2) A desire to avoid hearing those discourses which 
dwell upon other Bible topics. 

(3) A conscious aversion to that experience which falls 
short of the highest gospel standard. 

(4) A distrust in the religion of those who make no 
special efforts for the promotion of holiness. 

(5) Feelings of inaptitude and disqualification for labor 
that aims directly for the conversion of souls. " That ye 
might walk worthy of the Lord unto all pleasing, being 
fruitful in every good work, and increasing in the 
knowledge of God." 

18. In the confession of holiness avoid all ostentation, 
display, and affectation. Let your testimony be artless, 
simple, easy; let it exalt Christ, and humble you. Cul- 
tivate a sense of unworthiness, and let every thought, 
and look, and word partake of the spirit of lowliness. 
" Let your speech be always with grace seasoned with salt, 
that ye may know how ye ought to answer every man." 

19. Do not seek to be conspicuous. Seek no promi- 
nence because of your learning, talents, piety, person, or 
possessions. Avoid all display ; keep a single eye. Your 
great business is to glorify God. Let your dress admin- 
ister to your comfort, convenience, decency, and modesty. 
" Be clothed with humility ; for God resisteth the proud^ 
and giveth grace to the humble." 

20. On the other hand, do not (through a desire to 
avoid being conspicuous) neglect to " stand up for 
Jesus," Wesley says : " Your holiness will make you 



ADVICE TO THOSE PROFESSING HOLINESS. 263 

as conspicuous as the sun in the midst of heaven." 
While on the one hand you are not to seek it, on the 
other, do not think you can avoid it. " Ye are the light 
of the world." A holy, active, zealous lover of God and 
man will be seen of men. Stand up for God ; speak, 
pray, and live to please him. " Let us go forth, therefore, 
unto hinfi without the camp, bearing his reproach." 

21. Avoid all evil speaking. Never talk about the 
faults of an absent person. We are encompassed by 
this sin on every side, and are in great danger of being 
carried away by the torrent. Watch over your lips, and 
" speak evil of no man. 11 " Speak not evil one of another, 
brethren." 

22. Do not allow yourself to talk much about the oppo- 
sition you meet with from ministers and Christians. 
Never pray for yourself or others as if you or they were 
persecuted, especially not in public. Do not suffer your 
mind to dwell upon the opposition you meet with, lest 
you should be "overcome of evil." u Whatsoever things 
are true, whatsoever things are honest, whatsoever things 
are just, whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report, if there be any 
virtue, and if there be any praise, think on these things." 

23. Avoid a censorious, fault-finding spirit. This will 
sour and ruin your soul. You may grieve, but never/re^. 
You may sorroio over the condition of things, but do not 
scold. While you must be plain, truthful, and searching, 
yet be patient, kind, and forbearing. " Warn them that 
are unruly ; comfort the feeble-minded ; support the weak ; 
be patient toward all men" 

24. Be careful to treat with the utmost kindness those 
who have not obtained this rich experience. Do not fall 
out with them on account of their dullness to learn or 
their slowness to believe, and unwillingness to seek holi- 
ness. Avoid all tartness of expression, and all undue 



264 PERFECT LOVE. 

severity, even though they should contradict and cavil. 
Rev. B. T. Roberts well says, " A bold, positive, dog- 
matic manner does not at all become the followers of 
Him who was meek and lowly of heart." "We, then, 
that are strong, ought to bear the infirmities of the weak, 
and not to 'please ourselves." 

25. Do not separate yourself from those who are in 
the dark respecting this glorious experience. Stay in 
the church, and "let your light shine." If you stand 
up for Jesus, and confess and urge holiness in some of our 
popular, proud, formal, and fashionable churches, you 
may find but little sympathy, and may have to stand 
alone. No matter ; according to your day so shall your 
strength be. Do your whole duty in the church with 
meekness and wisdom ; if you are excluded, let not the 
responsibility be yours. "He that endureth to the end 
shall be saved." 

26. Avoid controversy. Few persons can engage in 
it without sooner or later getting into a bad spirit. 
Avoid becoming excited and getting into a scolding and 
vociferous manner of speaking. " The servant of the 
Lord must not strive, but be gentle unto all men, apt to 
teach, patient, in meekness instructing those that oppose 
themselves, if God peradventure will give them repentance 
to the acknowledging of the truth." 

27. Make your whole spirit and life a practical exem- 
plification of personal holiness. It is said that after 
Benjamin Franklin failed, by all his philosophical argu- 
ments, to convince the farmers of his day that plaster 
enriched the soil, he took some plaster and formed it 
into a sentence by the road-side. The wheat grew up 
through those letters about twice as rank and green as 
the other wheat, and the farmers could read for months, 
in letters of living green, " This has been plastered." 



HOLINESS CONSIDERED HISTORICALLY. 265 



SECTION XXII. 
HOLINESS CONSIDERED HISTORICALLY. 

188. Where has the doctrine of Christian perfection 
been in the past history of the church that we seem only to 
hear of it now ? 

The implication of this question is not the fact in the 
case. This doctrine is not new. It is as old as the 
Bible, and some parts of the Bible are nearly four thou- 
sand years old. It is taught and enforced in the 
moral law given at Sinai to the Israelites. When 
Abraham was ninety years old, the Lord appeared unto 
him, and said, " I am the Almighty God ; walk before 
me, and be thou perfect." This is proof that this doc- 
trine was inculcated four hundred years before the giv- 
ing of the law. 

This doctrine has always existed in the church with 
more or less clearness. That the Apostolic Fathers, 
Martyrs, and primitive Christians believed in, and walked 
in the light of this grace, is very evident. They lived 
and died abiding in Christ, under the cleansing blood of 
the atonement. It was this grace that gave them their 
great success, and afforded them sustaining power in the 
jaws of death. Ignatius, bishop of Antioch, who was 
given to the wild beasts at Rome when one hundred and 
seven years of age, said, " I thank thee, Lord, that 
thou hast vouchsafed to honor me with a perfect love 
towards thee." 

The primitive Christians received Christ and his word 
in such searching thoroughness and fullness, as to disarm 



266 PERFECT LOVE. 

death of its terrors in its most sudden, violent, or tor- 
menting forms ; they were ready to go and meet their 
Lord. When threatening^ were sent to Chrysostom 
from the hand of the Empress, he replied, "Go tell 
Eudoxia that I fear nothing but sin." 

Irenceus taught that those were perfect " who 
present soul, body, and spirit faultless to the Lord. 
Therefore those are perfect who have the spirit and 
perseverance of God, and have preserved their souls 
and bodies without fault." 

Clement, in his Epistle to the Ephesians, says : u Ye 
see, then, beloved, how great and wonderful a thing love 
is, and that no words can declare its perfection. Let us 
beseech Christ that we may live in love unblamable." 

Macarius taught the doctrine more clearly than any 
of the Fathers. Of our duty and privilege, he says : " It 
is perfect purity from sin, freedom from all shameful lusts 
and passions, and the assumption of perfect virtue ; that 
is, the purification of the heart by the plenary and experi- 
mental communion of the perfect and divine Spirit." 

189. Did the general church abide in this simple way of 
faith in Christ, and in his power to save to the uttermost ? 

No ; if she had, we believe the world would have been 
converted long ago, and the eleven hundred years — the 
long night of the dark ages — would never have given 
birth to Mohammedanism, Arianism, and Greek and 
Roman Catholicism. The mystery of iniquity, which the 
apostles declared had begun to work in their day, devel- 
oped itself in one corruption after another in the church, 
even from the first century; so that in the third and 
fourth centuries there were many human devices to sup- 
plant simple faith in Christ. 

In the third century, cotemporary with the early cor- 
ruptions of the Roman Church, in her alliance with the 
Emperor Constantine, a branch of the Western Church 



HOLINESS CONSIDERED HISTORICALLY. 267 

broke away from its fellowship with Popery, and fled 
to the mountains of Piedmont, to enjoy the unrestrained 
liberty of worshiping Christ in scriptural purity and sim- 
plicity. There, until the present time, this ancient 
church of the Vaudois has remained, and the gates of 
hell have not prevailed against her in her many persecu- 
tions of fire and sword by the bloody Church of Rome. 

They kept their residence in the Waldensian moun- 
tains, and valleys of the Alps, and of the Pyrenees, where 
age after age they found an asylum from the tyranny of 
Popery. They have kept their testimony pure in the 
word of God, and their doctrine and discipline have 
been preserved from the time of the primitive martyrs, 
and they are now the principal regenerators of Italy. 
They hailed with joy the early Hussite reformation and 
the great reformation under Luther, having kept alive 
the Scripture doctrine of j testification by faith, and sancti- 
fication by the Holy Ghost 

Their faith in the pure word of God, and their evan- 
gelical experience, sustained them through centuries of 
darkness and persecution. Their apostolic origin, per- 
petuity, general orthodoxy, evangelical simplicity, and 
sanctity of character, have been repeatedly admitted by 
the Church of Rome herself, although they have been the 
objects of her most cruel persecutions for more than a 
thousand years. 

It was among their descendants, the Moravians, that 
Mr. Wesley found this doctrine, which had been kept as 
a lamp of celestial fire in tlf'.ir experience. Count Zin- 
zendorf told Mr. Wesley : " For ten years I have not 
done my own will in any thing, great or small. My own 
will is hell to me." 

190. Did not the doctrine of Gliristian perfection orig- 
inate ivith Mr. Wesley and the Methodist Church ? 

By no means. The outlines of this doctrine and ex- 



268 PERFECT LOVE. 

perience, as we have seen, can be culled from the writ- 
ings of the best divines from the time of Christ. Mr. 
Wesley and his coadjutors taught it as they found it in 
the Bible and experienced it in their own hearts. The 
essential elements of the Wesleyan doctrine have 
been developed from the earliest ages of the church in 
proportion as vital Christianity has prevailed. Every 
great evangelist since the apostles, who has made his 
mark on his age, has taught the doctrine with more or 
less distinctness. In all the great reformations, this doc- 
trine and experience was broached, but it was not the 
time for its full representation and spread, as the church 
was not clear in her justification, and was struggling 
with the innovations and corruptions of Popery. 

In France, in 1620, it was taught by Molinos, who suf- 
fered imprisonment and death for this scriptural truth. 
It was then called mysticism, or Quietism. Archbishop 
Fenelon, a French bishop, taught the experience in all 
its essential items, though he mixed with it much of 
error and human merit. Any man who could cry out, as 
he did, " Lord, take my heart, for I cannot give it ; 
and when thou hast it, oh, keep it, for I cannot keep it 
for thee ; and save me in spite of myself, for Jesus 
Christ's sake," can not drift very far from the truth. 

Madam Ghiyon was clear in the experience, and for 
her devotion to God and his truth was imprisoned in the 
French Bastile for four years. 

George Fox, the founder of the society called Friends, 
taught that it was the privilege of Christians to be fully 
saved from sin, and was imprisoned and greatly perse- 
cuted for teaching and professing Christian holiness 
nearly a hundred years before the Wesleys began to 
preach it. 

Samuel Rutherford, more than two hundred years ago, 
said : " Christ is more to be loved for giving us sanctifi- 



HOLINESS CONSIDERED HISTORICALLY. 269 

cation than justification. It is in some respects greater 
love in him to sanctify than to justify, for he maketh us 
more like himself in his own essential portraiture and 
image in sanctification." 

In the ritual of the Protestant Episcopal church we 
have the following : " Cleanse the thoughts of our hearts 
by the inspiration of the Holy Spirit, that we may^>er- 
fectly love thee, and worthily magnify thy holy name, 
through Jesus Christ our Lord." . . . . " Vouchsafe to 
keep us this day without sin, and grant thy people grace 
to withstand the temptations of the world, the flesh, and 
the devil, and with pure hearts and minds to follow 
thee." 

No Christian in the world would hesitate to offer these 
prayers, and yet they are perfectly accordant with the 
doctrine of Christian perfection, and a perpetual indorse- 
ment of this doctrine in the most solemn spiritual ser- 
vices of that church. 

191. How was Mr. Wesley led to receive and teach the 
doctrine ? 

He says: "In the year 1725, being in the twenty- 
third year of my age, I met with Bishop Taylor's ' Rules 
and Exercises of Holy Living and Dying.' I instantly 
resolved to dedicate all my life to God, all my thoughts, 
and words, and actions." 

Bishop Taylor was an eminent prelate in the English 
Episcopal Church. 

u In the following year, 1726," he says, " I met with 
Kempis 7 ' Christian Pattern. 7 The nature and extent of 
inward religion, the religion of the heart, now appeared 
to me in a stronger light than ever it had done before." 

Thomas Kempis was an Augustine monk, distinguished 
for his apostolic simplicity and purity. His " Christian 
Pattern " has been translated into all modern languages, 
and published in more than a thousand editions. 



270 PERFECT LOVE. 

" A year or two after," he says, " Mr. Law's ' Chris- 
tian Perfection/ and ' Serious Call/ were put into my 
hands. These convinced me more than ever of the im- 
possibility of being half a Christian." At this time Mr. 
Wesley became determined to be all the Lord's, to give 
him his soul, his body, and his substance. 

William Law was a divine of the Church of England, 
and his u Serious Call to a Holy Life " was pronounced 
by Drs. Johnson and Gibbons as one of the most power- 
ful works on devotion in the English language. The 
great soul of Wesley communed with these eminent men 
of God, and their writings had much to do in moulding 
his remarkable character. " In 1729," he says, " I began 
not only to read, but to study the Bible, as the one, the 
only standard of truth, and the only model of pure reli- 
gion." 

Dr. Stevens, in his History of Methodism, says : " The holy 
club was formed at Oxford in 1729, for the sanctification of its 
members. The Wesleys there sought purification, and White- 
field joined them for that purpose." 

These divinely prepared instrumentalities in connec- 
tion with association with the Moravians gradually led 
Mr. Wesley into the clear light and truth of this blessed 
doctrine and experience, and he felt divinely called to 
spread it through all lands. He thus became the great 
evangelist of Christian perfection. 

Alexander Knox said, in the North British Review : "In 
John Wesley's view of Christian Perfection are combined in 
substance all the sublime morality of the Greek Fathers, the 
spirituality of the mystics, and the divine philosophy of our 
favorite Platonists. Macarius, Fenelon, Lucus, and all their 
respective classes, have been consulted and digested by him ; 
and his ideas are essentially theirs." 

Mr. Wesley's call, and his day were extraordinary. 
At that time God raised up three extraordinary men, of 



HOLINESS CONSIDERED HISTORICALLY. 271 

whom it may be said, " Their sound went forth into all 
the earth, and their words unto the ends of the world." 
There was John Wesley to formulate the doctrine and 
preach it, Charles Wesley to put it into poetry and sing 
it , and John Fletcher to refute those who wrote against 
it. They scattered this truth all over England and the 
United Kingdom, and the fruit thereof shakes to-day 
like Lebanon. 

192. What was the chief characteristic of original Meth- 
odism ? 

Christian Perfection was, and has always been, the 
peculiar and distinctive doctrine of Methodism, the lead- 
ing and central truth in her doctrinal teachings. As 
already noticed, it had been held before with different 
degrees of clearness by numerous individuals, but it had 
never been the distinguishing principle of any branch 
of the church. It was formulated by Mr. Wesley, and 
has been declared, from the commencement, to be " the 
depositum committed to the people called Methodist," 
and that God's design in raising up our church " was 
to spread scriptural holiness over these lands." 

We admit Christian holiness should not be regarded 
as the doctrine of a sect, but the crowning doctrine of 
the Bible, yet it has been this which has mainly distin- 
guished Methodism, and warranted the encomium of Dr. 
Chalmers : " Methodism is Christianity in earnest. 11 

To confirm this I will quote from Dr. Warren, of Bos- 
ton University, and Dr. John McClintock, two of the 
leading minds of the Church. 

Dr. Warren says : " In Luther's mind, justification by faith 
was the central idea of Christianity, and in Calvin's the decree 
was the central idea. But Methodism, in respect to its inmost 
spirit and essence, is a viewing of Christianity from the stand- 
point of Christian perfection, or perfect love. In Mr. Wesley's 
experience, the struggle was for entire sanctification ; and so, in 



272 PERFECT LOVE. 

the study of the doctrines of the Bible, he looked at them all 
from the higher stage of religious consciousness, and perfect love 
became the formal principle of his theology." — Introduction to 
Theology. 

In his Centenary Address, Dr. John McClintock says : " Know- 
ing exactly what I say, and taking the full responsibility of it, I 
repeat, we are the only Church in history, from the Apostles' 
time until now, that has put forth as its very elemental thought 
the great, central, pervading idea of the whole book of God from 
the beginning to the end — the holiness of the human soul, heart, 
mind, and will. Go through all the confessions, of all the 
churches, and you will find this in no other. It may be called 
fanaticism, but that, dear friends, is our mission." . . . " There is 
our glory. There is our power, and there shall be our triumph." 

193. How did this doctrine stand related to original 
American Methodism ? 

The same as it did to English Methodism. It was the 
grand theme preached, and urged upon believers by the 
leading minds of the American Methodist Church, and a 
large number of both preachers and people enjoyed the 
experience. No inconsiderable proportion of our early 
ministers enjoyed and professed this grace ; among these 
were Bishop Coke, Bishop Asbury, Bishop George, Bishop 
McKendree, Bishop Hamline, Drs. Olin, Bangs, Fisk ; 
Revs. Merritt, Garrettson, and a great multitude of 
mighty men of God. 

As in England, during the life of Mr. Wesley there 
were special seasons of the revival of the preaching and 
experience of this doctrine, so at different periods dur- 
ing the century of American Methodism, this experience 
has had its prominent seasons of revival, and then it has 
waned and the love of many waxed cold. 

Soon after our war with England there. was a mighty 
outpouring of the Spirit, and thousands of believers en- 
tered into the rest of perfect love. At that period Bishop 
Asbury wrote in his journal: "Our pentecost has come 



HOLINESS CONSIDERED HISTORICALLY. 273 

for sanctification. I have good reason to believe, that 
upon the eastern shore of Maryland four thousand have 
been converted since the first of May, and a thousand 
sanctified." Rev. Henry Bcehm gives an account of 
some of the work at this time, in his diary. (See ques- 
tion 136.) 

The work at that period was under the labors of 
Bishops Asbury, McKendree, George, and Jesse Lee, 
Freeborn Garrettson, Benjamin Abbott, and Peter Van- 
ness. 

Some forty years ago there began a revival of this 
work extending through New England, New York city, 
and especially through western New York, led on by 
Bishop Hamline, Dr. George Peck, Dr. F. G. Hibbard, 
Dr. John Dempster, Dr. Nathan Bangs, Dr. William 
Reddy, Dr. Jesse F. Peck, Dr. Thomas C. Upham, Rev. 
B. W. Gorham, Rev. B. T. Roberts, Rev. William McDon- 
ald, and especially by Mrs. Phoebe Palmer. 

Under these devoted leaders the work gradually spread 
through the church, and the subject received more at- 
tention than during many years previously. Dr. Stephen 
Olin, president of Wesleyan University, alluding to the 
work at that time, said : " For nearly the last half 
century, little has been said about it in this country. 
Now the doctrine is reviving again. With it will come 
many blessings, great power and grace." 

During this period it was extensively written upon, 
and special meetings for its promotion were started in 
several of our chief cities, and many entered into the 
experience. Mrs. Phoebe Palmer was an honored instru- 
ment in the hands of God in promoting this work. Dur- 
ing forty years, a special service has been held each 
week at her residence in New York, and Christians of 
all lands and all sects have visited this meeting, and 
been led into the King's highway of perfect love. 
18 



274 PEHFECT LOVE. 

She and her devoted husband traveled extensively in 
Canada, in England, and all through our own country, 
teaching the doctrine of full redemption through faith in 
the blood of Christ ; and God made her an evangelist of 
light and love to thousands and tens of thousands on both 
sides of the Atlantic. She gave constant prominence to 
this experience, and her spirit was fragrant with its 
sweetness and power. She believed it, and published it. 
She enjoyed it, and professed it, and lived and died in 
its inspiring triumphs, while others now enter into her 
labors. 

She wrote more upon the subject than any other female 
writer in the church, and the light of eternity alone will 
fully reveal her success in leading sinners to Christ and 
saints to the cleansing fountain. 

During this period Rev. Charles G. Finney, president 
of Oberlin College, and Professor Mahan, of the Congre- 
gational Church, experienced this grace, taught it to 
their theological students, and wrote much upon the sub- 
ject. For years Oberlin College sent out but few young 
men to the ministry who did not either profess or believe 
in this doctrine. Although President Finney mixed the 
doctrine with some new-school Calvinistic sentiments, 
yet in the great essentials he harmonized with the Wes- 
leyan view. 

194. What is the object of the National Camp-meeting 
Association, and how does it stand related to this doctrine ? 

This association has for its special object the promo- 
tion of Christian holiness. It was providentially called 
into existence in 1867, at the close of our late civil war. 
The work of this association constitutes an important 
item in the revival and spread of this doctrine. Never, 
perhaps, since the days of primitive Christianity, has 
there been a more general manifestation of the spirit 



HOLINESS CONSIDERED HISTORICALLY. 275 

and power of God to purify human hearts and save sin- 
ners than at the services of this association. 

The organization is composed of some twenty ministers 
and laymen, and has held forty-four national camp-meet- 
ings, distributed through fifteen states of the Union, 
besides tabernacle meetings held on both shores of the 
continent. Through this instrumentality, an interest has 
been awakened on the subject deeper and more general 
than ever before. The great gatherings at Vineland, 
Manheim, Bound Lake, Oakington, Des Plains, Hamilton, 
Urbana, Moundsville, Landisville, Cedar Rapids, Wesley 
Grove, Clear Lake, Old Orchard, Sacramento, Salt Lake, 
and San Francisco, will never be forgotten. 

These names are enbalmed with sacred remembrance 
of the marvelous power of God in the hearts of many 
thousands. Through this instrumentality, during the 
past ten years, a multitude of the membership of our 
churches have been quickened in their religious life, and 
many of our ablest ministers have been entirely sancti- 
fied, and become advocates of this special doctrine of the 
Bible and Methodism. The comparatively low religious 
life of the whole American Protestant Church at the close 
of the war felt the impulse, and has been benefited by 
this revival of Christian holiness. In " The Abiding 
Comforter," Rev. Anthony Atwood says : " This associa- 
tion has done a service for all the churches of every 
name, as well as led many thousands from the way of sin 
to a life of piety." 

The doctrinal teachings of this association are nothing 
new, or strange; its members, with only one or two ex- 
ceptions, are all members of the Methodist Episcopal 
Church, and hold no more, nor less, than the doctrines 
taught by the standard authorities of the church — Wes- 
ley, Fletcher, Watson, Clarke, Benson, Foster, and Peck, 
all of whom recognize Christian perfection as the distin- 



276 PERFECT LOVE. 

guishing doctrine of Methodism. The association has 
aimed only at pushing this doctrine and experience, as 
taught by the church, to the front, and giving it the 
prominence which its importance and its relations to the 
general work of God demand. 

Dr. Fowler, editor of the Christian Advocate, says : " The 
advocates of the higher life have a legitimate idea, and it is pro- 
ducing a marvelous and most salutary effect, not only in this 
country, but in England, Scotland, Germany, and France. We 
bid them God speed. They are rendering familiar, outside the 
pale of Methodism, a great truth which Fletcher taught, and also 
lived, a hundred years ago, and which Wesley pronounced the 
' grand depositum of Methodism, — that for which, he believed, 
Methodism was chiefly raised up." — Editorial in Advocate. 

The great Head of the church has set his seal of appro- 
bation upon their labors, and the results have been 
marked and hopeful. A general impulse has been given 
to the work, and a large number of state, conference, and 
local associations, for the promotion of holiness, have 
been formed ; and special meetings in its interests have 
multiplied, so that they are now held in all our cities, 
large towns, and in many villages throughout the coun- 
try. Nor are these meetings confined to our own de- 
nomination, but are attended by members of other 
churches. Union camp-meetings, union conferences, and 
conventions have been held in its interests, in both this 
country and in Europe. In England and Germany, con- 
ventions have been held, at which, in some instances, a 
thousand ministers of all denominations have been pres- 
ent, sitting together in delightful Christian fellowship 
and brotherly love. Gur eyes have seen Presbyterian, 
Baptist, Congregational, Lutheran, and Methodist min- 
isters and bishops all present, and united in sweet 
harmony at great meetings for the promotion of holi- 
ness. 



HOLINESS CONSIDERED HISTORICALLY. 217 

Dr. H. Bannister, writing of the results of this association, 
for the Advocate of Holiness in 1875, says: "During almost 
fifty years' connection with Wesley's communion, I have never 
seen such an apparent growth of the spirit of holiness manifest 
in the humble, exemplary lives of God's people as at the present 
time. I believe that agencies, instituted of set purpose in the 
name of the God of truth and holiness, to effect this growth, 
have not wrought in vain. Though no partisan in their behalf, 
I have rejoiced in them all." . . . "Its banners are now floating 
in almost every breeze. The conscience of the Church on this 
duty has been quickened, and our ministry generally have come 
to see the subject in a clearer light, and to urge the duty with 
greater intensity of interest." 

Within the past few years there has arisen a literature 
on this subject, in the form of books, magazines, papers, 
and tracts, such as the church has never possessed before. 
The hymnic, biographic, didactic, and periodic literature 
devoted to Christian purity is now more abundant than 
that devoted to any other item of Christian doctrine ; and 
much of this has been created and guided by the best and 
purest minds in the church. 

195. Do not the formation of associations, and holding 
special meetings for the promotion of holiness, tend to di- 
vision in the church? 

No. This has been asserted over and over again, but 
never proved. We wish to meet this question squarely. 
No legitimate efforts to promote holiness tend to division 
among Christians. The direct opposite of this is true. 
Sin alienates and divides; holiness unites and binds 
together, and constitutes the strongest bond of union in 
the church of God. Any other union in the church is 
but a rope of sand. 

Holding special meetings for the promotion of holiness, 
and pressing it upon the attention of the church by asso- 
ciations, organised only for mutual co-operation in such 



278 PERFECT LOVE. 

work, will create division only where it ought to — among 
dead, worldly professors, who attend theaters, parlor 
dances, festivals, places of amusement, and play euchre, 
and yet belong to the church, and desire to run it on the 
line of their spirit and lives. Proud, fashionable, and 
worldly people in the church, annoyed by those deeply 
devoted to God, have made this cry from the days of 
Wesley. 

Bishop Foster well says : " We cannot doubt that in many, 
perhaps most instances, they have been driven to separate and 
class efforts, from the indifference and coldness of the body of 
their brethren, and in many instances of the pastors. The cure 
of the evil must be sought and found, not in surrendering the 
doctrine or experience, but in a general movement of the sacra- 
mental host to higher experience." — Christian Purity, p. 276. 

Rev. Dr. Stevens, in his History of Methodism, says : " The 
professors of sanctification were generally distinguished more than 
other Methodists as ' calm and sober-minded.' Quietness with- 
out ' quietism ' became a characteristic of them as a class, and 
among preachers and people, they were considered by Wesley to 
be his most prudent, most reliable coadjutors." — History, vol. i. 
p. 405. 

We maintain that the fruit of these organizations and 
meetings, and of this doctrine and experience, after more 
than one hundred years of trial, has proved good. The 
late Bishop Thomson said in the N. Y. Advocate : " It is 
not saying too much to aver that they (the professors 
and advocates of this doctrine) form the most loving, 
spiritual, and effective membership in the churches to 
which they belong." 

These very persons (connected with these associa- 
tions) constitute no inconsiderable part of the attendants 
and workers in our prayer, class, and revival meetings. 
Facts are stubborn things, and William Pitt once said in 
the British Parliament, "One fact is wprth a thousand 
arguments,' 1 



HOLINESS CONSIDERED HISTORICALLY. 279 

The facts that we present are these : 

1. It cannot be shown that these associations or meet- 
ings have ever divided the church. 

2. The Protestant Church has never been so much 
united as daring the past ten years, and yet the doctrine 
of holiness has never received as much attention by all 
denominations as during that time. 

3. As to the Methodist Church, she was never more 
united in all her connectional interests and work. She 
has increased more during the past ten years than during 
any decade of her existence — more than double any 
other decade. Her total increase in ten years has been 
4,024 ordained itinerant ministers, 4,501 local preachers, 
and 635,101 in her lay membership. She has built 4,974 
churches, at an expense of over $51,000,000. 

Her increase alone in ten years is more than double 
the whole Congregational Church, nearly three times the 
membership of the Episcopal Church, and six times that 
of the Reformed Dutch Church, and about equal to the 
whole membership of the Presbyterian Church of this 
country. 

We do not mention these facts boastfully, but in vin- 
dication of the practical efficiency of Christian holiness 
as the great unifying and evangelizing power of Method- 
ism. And yet not half as much has been accomplished, 
as would have been, if the church more generally had 
put away her sins, come up to her privilege, and there 
had been less fault-finding with the measures and efforts 
put forth to promote Christian holiness. 

The ministry of the Methodist Church cannot afford to 
ignore this doctrine, to antagonize it, to tone it down, or 
emasculate it. The history of Methodism is a diary of 
Christian holiness, cutting its way through the icy walls 
of a nominal Christianity; and he who would rob it of its 
clear and specific testimony on this subject, or hinder 



280 PERFECT LOVE. 

its best efforts for advancement, is an unworthy suc- 
cessor of the Wesleys. 

196. Is the work and experience of holiness making 
progress in the church? 

It is. One needs but an honest look, to be convinced 
of the interest and deepening conviction on this subject in 
the churches, both of this country and Protestant Europe. 
Coldness, formality, and spiritual death are seen to be 
inadequate to meet the encroachments of the world, and 
contend with the greed and fraud, intemperance, impuri- 
ties, riots, sabbath descecration, and bold skepticism so fear- 
fully prevalent. More attention is now given to the 
circulation of books and periodicals, devoted to its pro- 
motion, and the attention of the church is more generally 
directed to its claims and importance. The number of 
those in the ministry who enjoy it, and faithfully preach 
it, is increasing constantly, and the witnesses of perfect 
love in the membership are augmenting from year to year. 

But it must be remembered there is much vet to be 
done, as vast multitudes of our people never read the 
excellent books and periodicals furnished by the church 
on this subject. Many of our preachers do not enjoy per- 
fect love; some seldom preach it; and, painful as is the 
admission, some discard Mr. Wesley's views altogether. 
Many, very many, of our members are living without an 
experimental knowledge of its saving power and bless- 
edness. Some, we fear, are content to remain so. 

While, then, we rejoice, and give thanks to God for 
what has been, and for what is being done, we should 
be incited to pray and labor to secure a more extensive 
and general work of perfect love through our entire min- 
istry and membership. 



MISCELLANEOUS. 281 



SECTION XXIII. 
MISCELLANEOUS. 

197. What was the distinguishing characteristic of the 
great Wesleyan reformation ? 

" The Wesleyan reformation was eminently a movement in 
favor of holiness. The true doctrine of Christian perfection was, 
perhaps, more clearly taught and powerfully enforced than at any 
former time since the days of primitive purity. And while the 
great mass of converts made it their aim, large numbers passed on 
to the actual experience and living demonstration of the power 
of Christ to cleanse from all sin. And mark the result : * No 
weapon formed against them could prevail.' From the feeblest 
beginnings, without wealth, without power, in the midst of the 
most violent persecutions, they have moved on in a career of 
usefulness unparalleled since the days of the apostles." — Bishop 
Peck : Central Idea, p. 26. 

198. Is not the church subject to many and great 
dangers ? 

She is ; and in view of it needs holiness as a coat of 
mail and a strong tower, to secure her safety. She has 
frightful dangers in her outward prosperity. She has 
dangers in her accumulation of wealth and numbers, and 
in her increasing popular and secular power ; and unless 
her purity and moral power are kept clear and strong, 
she will inevitably meet with sad and deplorable reverses. 

The Methodist Church is in great danger of drifting 
away from her primitive simplicity, spirituality, and 
healthful discipline. It is believed by many that while 
she is increasing in numbers and becoming wealthy and 



282 PERFECT LOVE. 

popular , there are sad and unmistakable evidences that 
in many places she is losing her original zeal, sacrificing 
spirit, and spiritual power. 

When the Methodist Church, or any other church, 
relies for her success upon any thing but deep, vital, 
and practical godliness, she will inevitably fail in accom- 
plishing her great mission. Numbers, wealth, learning, 
position, or popularity, can never supply the place of 
piety. This is indispensable, and it must be first, last, 
and always. 

Were Mr. Wesley to leave his mansion near the throne, 
and visit the Methodist churches of America, we fear he 
would have occasion to cry out, in many places, in the 
language of the venerable Asbury, who, just before he 
died, preached in Baltimore, at the Eutaw-Street Church, 
with great plainness of speech; and after expressing his 
fears that the Baltimorians were departing from the sim- 
plicity of Methodism, he raised his voice and cried aloud, 
" Come back ! come back ! ! COME BACK ! ! ! " 

These are times of peril and danger to Christians. 
" Satan himself is transformed into an angel of light." It 
is not as easy now to serve God faithfully as many ap- 
pear to suppose. The path of duty is being obscured in 
many ways. Efforts to popularize Christianity, by driv- 
ing Christian morality to the very bounds of evil, are 
constantly put forth. Worldly compromise is on the 
increase. The great problem of the age appears to be, 
not how to be Christ-like ; not how to bring the human 
heart into complete conformity with the heart and life of 
Christ ; but how may we conform to the world, and not 
lose our hope nor our Christian reputation ? How much 
like the world may we live, and still maintain a profes- 
sion of friendship for Christ and a hope of heaven ? 

Efforts to work out this problem are having a terrible 
influence upon the practical and experimental Chris- 



MISCELLANEOUS. 283 

tianity of this age. Such is its moulding power upon the 
sentiments and practice of a large portion of professing 
Christians, that they bear only a slight resemblance to 
the sentiments, practices, and experience of the apostolic 
church. Hence the way to heaven, instead of becoming 
more plain and easy, as men have sought to make it, has 
been rendered vastly more perilous. The difficulties in 
the way of a truly godly life are not less than formerly, 
but in some respects are on the increase. This, to the 
really wise and deeply spiritual, is becoming more and 
more apparent. We live in an age of deep, insidious, 
satanic operation. 

Many of the most spiritual duties and exercises of true 
religion, such as closet devotion, self-examination, self- 
abasement, and penitential sorrow before God, have, with 
many, become old-fashioned and obsolete ; while pre- 
cisely those parts of worship and items of truth are 
retained which serve to excite and amuse the sensibili- 
ties and play upon the surface of the emotions without 
stirring up the muddy, putrid depths of the heart's cor- 
ruption. We have plenty of sentimental music and senti- 
mental preaching. We have a brilliant display of rhetoric, 
descanting upon whatever is magnificent, and entertain- 
ing ; while there is a scarcity of fearless, uncompromising, 
honest-souled men, who " cry aloud and spare not," and 
lift up their voice like a trumpet to " show Jacob their 
transgressions and Israel their sins." 

There is a want of men who fearlessly apply the 
great law of God, and the law of love, to all the vices of 
the age, and the time-serving, worldly tendencies of the 
church. These are not the dreams of a morbid fancy, or 
the suggestions of an . uncharitable judgment ; would 
they were either, rather than the painful truth. We are 
aware there are many precious exceptions — many thou- 
sands who are true to God, and are ready to meet and 



284 PERFECT LOVE. 

bear a baptism of blood, if need be, for the cause of 
Christ ; but still facts enough are before our eyes to 
prompt, press, and push the questions : How man} 7 pro- 
fessed Christians participate with the ungodly in vain 
amusements ? How many follow, and how many even 
lead in extravagant equipage and worldly follies ? How 
many do business on principles which will not bear the 
light of Bible morality ? " Love thy neighbor as thy- 
self." 

Or, to come to the fountain-head of these streams, how 
many are utter strangers to real communion with God ? 
How many in all our churches are without the witness 
of the Spirit to their Divine acceptance ? Has not the 
love of Christ in many — alas! in very many — waxed 
grievously cold ? How many never go to any religious 
meeting, except to a sermon on the Sabbath, and not 
even to that if the preacher is a plain, faithful man ? 

A little further back still : How many will not endure 
plain dealing in the pulpit, or a faithful rebuke of their 
sins, and will neither employ nor sit under a preacher 
whose heart is really set on their repentance and holy 
life ? And further back still : How many even of the 
ministry fearfully conform to these demands, and are 
ready to preach smooth things and palatable things, how- 
ever low the spiritual life of the church may degenerate ? 
These things seen all about us lie with oppressive weight 
upon our heart. It must be seen the world is yet far 
from being in sympathy with Christ, or in allegiance to 
His scepter. Truly, " in the last days perilous times 
shall come. 1 '' 

199. Is it wrong to seek the good opinion of our fellow- 
men ? 

A modified desire for the good opinions of our fellow- 
men, within given bounds, is constitutional, and may not 



MISCELLANEOUS. 285 

be* wrong, nor displeasing to God: but to seek and re- 
ceive the honor and favor of men, rather than that of 
God, indicates spiritual blindness and contempt for God. 
Pride, vanity, and self-love are the ruin of millions. 
What was true in the days of Christ and the apostles, is 
true now: "If I yet pleased (wicked) men, I should not be 
the servant of Christ." Our Saviour asked : " How can 
ye believe, which receive honor one of another, and seek 
not the honor which cometh from God only ? " The 
honor which cometh from men is their praise, flattery, 
and commendation ; the honor which cometh from God is 
His approbation and pleasure toward them who do His 
will. 

Seeking honor of men, impiously, is indicated, — 

1. When men are more anxious about their reputation 
in the sight of men, than about their character in the 
sight of God ; as when they wink at, ignore, or modify 
unpopular truths, and avoid unpleasant duties to please 
men. Such "love the praise of men, more than the 
praise of God." 

2. When the principal inquiry is, what is the public 
mind, or what will please men, rather than what is pleas- 
ing to God, caring more for the favor of man than for 
the will of God. 

3. When men are influenced more by the opinions of 
men than by the will of God; as when men regulate 
their lives, activities, dress, and habits more to please 
men than to please God. Many people appear to live 
on human praise. 

4. When men are unduly affected by the applause or 
the censure of men. St. Paul said : " It is a small thing 
for me to be judged by man's judgment." Oh that all 
could say as much ! 

5. When men seek connection with those families, 
churches, societies, and individuals which will increase 



286 PERFECT LOVE. 

their popularity with men, rather than their usefulness 
and the favor of God. Many popular churches are 
crowded, while others are decimated, suffering, and dy- 
ing for want of the very men and women who go away 
to the rich popular churches. The result is, many 
churches are deprived of needed help, while a few have 
consolidated wealth to promote church aristocracy and 
self-aggrandizement. 

6. This impious state is indicated when men allow 
themselves to practice secret sins, which they would be 
ashamed of before men : having more fear of the censure 
of men than the displeasure of God. 

The great evil of this state of mind is seen in the dec- 
laration of Christ : " How can ye believe, which receive 
honor one of another, and seek not the honor which 
cometh from God only ? " This question of Christ 
implies the strongest form of negation. Worldly at- 
tachments, seeking honors, pride, and ambition exclude 
faith. They render it impossible. Faith commits the 
will and whole soul to God, and implies a supreme 
regard for God's views, authority, and pleasure. Self- 
love, ambition, and seeking earthly honors exclude this. 
Seeking the applause of men, cherishes and gratifies 
human depravity at the expense of divine displeasure. 
It is gross idolatry. To seek self-gratif] cation, by allow- 
ing our minds to be influenced more by the pleasure and 
fear of men than by the will and pleasure of God, is a 
great moral wrong, and as common as it is great. 

Many seem to regard this as a very little fault, while 
it is a state of mind excluding Christian character. 
How can a man be a Christian who has more respect 
for the esteem of men than of God ? " Friendship with the 
world is enmity with God." The world is no more friendly 
to God now than it was when the apostle wrote, " Come 
out from among them, and be ye separate" Turning 



MISCELLANEOUS. 287 

away from God, and hauling up to the wind of popu- 
lar favor, indicates apostasy, or no religion at all. Any 
man who chooses to place God lower in his esteem than 
his fellow-mortals, has no right to complain of injustice 
when left to the unbelief and death resulting from such 
wickedness. 

" The fear of man bringeth a snare ; " and the desire 
to please man and escape public odium for godliness 
has overthrown many a professed Christian. Holy men 
can no more escape public odium than Christ could. Is 
the servant above his Lord? Has tlie carnality of 
wicked men changed ? Can we be more wise and pru- 
dent than our Lord ? He said : " Woe unto you when 
all men shall speak well of you." 

Oh, then, let us cease from men ; cease to regard men 
before God, and cease to allow human opinions to control 
our conduct. The Lord deliver us from the fear of men, 
or of public sentiment in all matters of conscience and 
duty. Let no odium heaped upon the doctrine of Chris- 
tian sanctification move us an inch. There should be 
carefulness, and wisdom, and we should not recklessly 
or needlessly excite opposition or odium ; do the best 
we can, and there will be plenty of it, without careless 
provocation on our part. Let us seek the approbation 
of God first, last, and always, and leave all results with 
him. 

200. How is a worldly, compromising spirit manifested ? 
In many ways, some of which are the following: — 

1. In efforts to popularize Christianity with the world, 
and seeking to increase her influence in that way. 

2. In efforts to lower the Bible standard of piety, in 
order to make it less repulsive to the minds of carnal 
men. 

3. In efforts to regulate sin, instead of opposing and 
prohibiting it. 



288 PERFECT LOVE. 

4. In acts which pander to the vices of wicked men, 
or which countenance, directly or indirectly, the commis- 
sion of sin. 

5. In the abandonment of Bible terms, in the relation 
of religious experience, in order to please men. 

6. In the polishing and softening of those truths which 
God has left rough and hard. 

7. In depending for the prosperity of the church upon 
her wealth and popularity, or upon the learning, talents, 
and eloquence of her ministers, rather than upon the 
baptism of the Holy Ghost, and a solid, high tone of 
piety in her ministry and membership. 

201. Are the spirit of holiness and the spirit of the world 
antagonistic ? 

They are. Virtue and vice, truth and error, light and 
darkness, are not more so. The Spirit of God and the 
spirit of the world can never harmonize. Sin is an offen- 
sive, abominable thing, which God hates, and " the car- 
nal mind is enmity against God." There is no sympathy 
between sin and holiness, and no medium ground for 
any one to occupy. Jesus said : " No man can serve two 
masters." " He that is not with me is against me, and 
he that gathereth not with me scattereth abroad." 

The two grand divisions with respect to moral char- 
acter, the " saint " and the " sinner," the " believer " and 
the " unbeliever," the " righteous " and the u wicked," 
the "just" and the " unjust," the " godly " and the "un- 
godly," are as emphatically true to their names and 
natures now as they ever have been. 

God can never compromise with wicked men, and by 
nature, and of necessity, wicked men have no sympathy for 
God. God, in infinite mercy, has instituted a way of 
salvation by which wicked men may be redeemed from 
sin, but never in sin. Those whom God has saved hate 
si?i and love holiness. A state of salvation involves sym- 



MISCELLANEOUS. 289 

pathy with God, and a state of sin involves sympathy 
with the world. 

This is the reason why reform always involves conflict 
and war. ■ Luther found it so. John Knox was in a con- 
stant conflict. Wesley was bitterly opposed not only by 
outsiders, but by dead, formal church-members. White- 
field, Edwards^ Finney, Haven, and all aggressive re- 
formers, have fought their way through opposition. 
Wicked men want to be let alone. A man freezing to 
death does not like to be disturbed. 

The more fully the children of God are possessed of 
the Spirit of Christ, the more vigorous is their contest 
with the world ; and vice versa. The opposition between 
Christians and men of the world can never cease. "Mar- 
vel not/' said Jesus, " if the world hate you; it hated me 
before it hated you." " If ye were of the world, the 
world would love its own ; but because ye are not of the 
world, therefore the world hateth you." 

Martin Luther said : "I find it impossible to avoid offending 
guilty men ; for there is no way of avoiding it but by our silence, 
or their patience : and silent we cannot be, because of God's 
commands ; and patient they cannot be, because of their guilt." 

202. How did the apostle Paul magnify his apostleship 
in this warfare ? 

He tells us that he approved himself in all things as a 
minister of God — in " afflictions," " distresses," " stripes," 
11 imprisonments," " tumults," " labors," " watchings," 
" fastings," " long-sufferings," " dishonor," " evil report," 
" unknown," " dying," " chastened," " sorrowful," " pos- 
sessing nothing," " in labors more abundant, in stripes 
above measure, in prisons more frequent, in deaths oft." 

He received of the Jews, at five different times, " forty 
stripes save one ; " " thrice he was beaten with rods ; " 
" once stoned ;" " thrice he suffered shipwreck;" " a night 
19 



290 PERFECT LOVE. 

and a day he was in the deep ; " "journeys often ; " " in 
perils of water," "of robbers," " of his own countrymen," 
" of the heathen," " in the city," " in the sea," and 
" among false brethren." He was " weary," " painful," 
" hungry," " thirsty," " cold and naked." 

Reader, here you have a brief epitome of the labor, 
sufferings, and sacrifices of the chief of the apostles. 

203. Is the baptism of the Holy Ghost, or being filled 
with the Spirit, the blessing of holiness ? 

It includes it. To be "full of the Holy Ghost," "full 
of faith and the Holy Ghost," "full of faith and power," 
and to be "filled with all the fullness of God," is to possess 
full salvation, or perfect love. To be " filled with all 
the fullness of God," is, however, much more than merely 
to be sanctified ; it involves enlargement and growth in 
love, power, and holiness. 

The disciples, before the Pentecost, were Christians. 
They had been chosen out of the world ; they were the 
servants and companions of Christ ; they had preached 
Jesus and the resurrection ; they had cast out devils, 
and they loved the Saviour, and had denied themselves, 
taken up their cross, and had followed him. 

But they were not entirely sanctified. The Saviour 
found it necessary at times to reprove them for unbelief, 
instability, selfishness, a worldly, secular spirit, a retali- 
ating spirit, and a cowardly and vacillating spirit. He 
saw their unsanctified hearts, and prayed that they might 
be sanctified through the truth, and become one with 
himself and the Father. Before his ascension he directed 
them to return to Jerusalem and hold a prayer-meeting, 
with the assurance that he would send the " promise of 
the Father" — the baptism of the Holy Ghost — upon 
them. He had predicted during his ministry, that some 
of his hearers should not taste death until the kingdom of 
God came with power. That kingdom came with power 



MISCELLANEOUS. 291 

on the morning of Pentecost, and consisted in " righteous- 
ness, peace, and joy in the Holy Ghost." 

The one hundred and twenty gathered in the upper 
room " were all filled with the Holy Ghost." That bap- 
tism, doubtless, sanctified every one of them. It took all 
the unbelief out of Thomas. It prepared Stephen for 
martyrdom. It completely cured Peter, so that he never 
cowed before the enemies of the Lord, or cursed, or 
swore, or denied his Lord again. He lived a hero, and 
died a martyr. He was crucified with his head down- 
ward, because he chose not to die like his Lord. 

Every one of the one hundred and twenty, was made 
as firm as an iron pillar strong; and, although the little 
band found themselves launched forth upon the mightiest 
enterprise ever undertaken by mortals, and opposed at 
every step by wicked men and devils, yet we never hear 
of a single instance of apostasy among them. 

The power which fell on them diffused itself on every 
hand, and Peter's first sermon was a perfect thunder- 
clap from end to end, and created a general cry for 
mercy, so that three thousand souls were converted 
before night. 

That the disciples were all sanctified at the day of 
Pentecost, is taught by nearly all the authorities and 
standards of Methodism. 

Bishop Peck says : " The special outpouring of the Holy 
Ghost is alone a baptism of holiness ; the holiness of the church 
is defective ; therefore the great want of the church is a baptism 
of the Holy Ghost." 

204. Can those entirely sanctified lose that grace, and 
still retain a justified relation to God ? 

Bishop Foster says : '' Not every thing that would mar a per- 
fectly holy character would destroy the filial relation of the be- 
liever ; as that relation subsisted prior to entire sanctification, so 
it may remain when that state is marred — ceases. Or the loss 



292 PERFECT LOVE. 

of entire sanctification may be attended, or immediately followed, 
by acts which also utterly destroy the earlier and inferior bless- 
ing of justification." — Christian Purity , p. 171. 

A modern writer gives the following on this question : " Per- 
haps it is possible for one so to lose his hold of faith on the great 
sanctifying agent and the fullness of the atonement, as to be- 
come destitute of the positive fruits of holiness, without falling 
under condemnation ; but when sanctification, both positive and 
negative, is wholly lost, justification is lost also. That is, when 
impurity is again admitted into the heart, it is admitted by some 
act which brings condemnation. As condemnation and justifi- 
cation can not exist at the same time in reference to the same 
individual, it is plain that all who have fallen under condemna- 
tion have lost their justified state, as one of these states neces- 
sarily excludes the other." 

205. Why need we seek holiness if we can die safe in a 
justified state ? 

An able writer well says : " Those cases in which justified 
persons would die safe are those in which there has not been 
time to advance to this higher state, or the subject has not been 
presented in a way to give a sense of its importance. Those 
who have had time granted them, and are convinced of the 
necessity of a clean heart, will not retain their justification, un- 
less, according to their ability, they walk in the light that is 
given them. And here, let it be understood, is a point of im- 
mense importance. 

" If any one having the evidence of justification, and yet con- 
vinced of his inward corruptions and the divine claim upon him 
to love God with all the heart, should refuse to meet that claim, 
though the complete provisions and promises of the gospel were 
fully set before him, he would forfeit his justification by grieving 
the Holy Spirit, and neglecting this ' great salvation.' " 

Mr. Fletcher says : " So long as a Christian believer sincerely 
presses after Christian perfection, he is safe, because he is in the 
way of duty ; and, were he to die at midnight, before midnight 
God would certainly bring him to Christian perfection, or bring 
Christian perfection to him." — - Last Check, p. 622. 



MISCELLANEOUS. 293 

" All who are justified," says Rev. J. S. Inskip, " and retain 
their justification, will undoubtedly be saved. It should, how- 
ever, be remembered, that justification can only be maintained 
by going on to entire sanctifieation." — Methods of Promoting 
Perfect Love, p. 10. 

John Fletcher says, " Philip Doddridge and Archbishop 
Leighton doubted whether those who do not sincerely 
aspire after perfection have saving grace." A justified 
soul can not be lost if it do not fall ; but it is in great dan- 
ger of falling if holiness is not constantly sought. (See 
Section XV.) 

" Did sin only affect the legal relations of the sinner," says 
Bishop D. W. Clarke, " pardon or justification only would be 
necessary to salvation. Bat it defies, pollutes the soul; it per- 
verts all its powers. Therefore sanctification is as essential to 
salvation as justification." — Beauty of Holiness, May, 1857. 

Rev. Albert Barnes says : " The unceasing and steady aim of 
every Christian should be perfection." ..." No man can be a 
Christian who does not sincerely desire it, and who does not con- 
stantly aim at it. No man is a friend of God, who can acquiesce 
in a state of sin, and who is satisfied and contented that he is 
not as holy as God is holy." . . . •' If any man is conscious that 
the idea of being made at once perfectly holy would be unpleas- 
ant or painful, he may set it down as certain evidence that he is 
a stranger to religion." — Notes, 2 Cor. vii. 1. 

206. Row can a perfect Christian "grieve the Holy 
Spirit of God 1 '? 

1. "By such conversation as is not profitable, not to the use 
of edifying, not apt to minister grace to the hearers. 

2. " By relapsing into bitterness or want of kindness. 

3. " By wrath, lasting displeasure, or want of tender-hearted- 
ness. 

4. "By anger, however soon it is over ; want of instantly for- 
giving one another. 

5. "By clamor or brawling, loud, harsh, rough speaking. 



294 PERFECT LOVE. 

6. "By evil speakiug, whispering, tale-bearing; needlessly 
mentioning the fault of an absent person, though in ever so soft 
a manner." — Wesley. 

207. Is not the fact that many persons lose perfect love 
several times before they become established therein, against 
the seeking of it ? 

It is at least no more so than the same fact in regard 
to justification is against the seeking of that blessing. 
It is a common thing for converts to lose the witness of 
justification many times before they become fully estab- 
lished therein. There is, however, no necessity of los- 
ing either ; and we think there is much less danger of 
losing perfect love (other circumstances being equal) 
than justification. 

Doubtless, if the light of justification were more gen- 
eral, and more clear in the church, converts would be 
less likely to lose their justification during their early 
experience ; and if the blessing of perfect love were 
more generally sought and obtained by the ministry and 
membership, and more clearly and faithfully preached 
and exemplified in the pulpit, those who seek and obtain 
it, would be less likely to lose it during their early expe- 
rience. 

Is it any wonder if a person lose the witness of perfect 
love, if he be located where he finds but little sympathy 
for it, and where he does not hear more than a sermon 
or two a year on the subject, and those made up of indef- 
inite generalities, such as are usually preached by those 
who do not enjoy it, or are not earnestly seeking ;t? 
Those possessing perfect love need encouragement and 
the " bread of life " from the pulpit as well as others. 

The principal reason why many lose the clear light and 
experience of purity, is for the want of practical sym- 
pathy and wholesome instruction from the pulpit. The 
best of God's children have a right to expect encourage- 



MISCELLANEOUS. 295 

ment and help from the pulpit in this most precious 
experience. That there is a vast amount of seriously 
defective and contradictory teaching on this subject, is 
beyond question. 

The pulpit is the main place for the presentation of 
gospel truth ; but the diluted, confused, and anti-evan- 
gelical notions to which many of our congregations are 
obliged to listen as gospel preaching, is a sickening shame. 
It is not surprising, in view of the instructions given, 
that some lose the blessing of perfect love, when whole 
churches are starving spiritually for want of the bread 
of life. It is a deplorable fact, unwelcome as may be 
the statement, that many Christian people are withering 
and sinking under pulpit teaching composed largely of 
short intellectual essays — scientific, metaphysical, and 
speculative — full of almost everything except plain gos- 
pel truth. It has become a serious question how long 
the church of God can live on such pulpit matter. It 
certainly is not the "bread of life" such as is given to 
nourish, strengthen, and establish the sons and daughters 
of the Lord Almighty. 

It is believed by many of the most devoted and thought- 
ful Christians, that unless there be a change in this regard, 
and more gospel truth preached, the church will suffer 
deplorable reverses. Unless our bishops, presiding 
elders, and chief ministers take a more decided stand 
against the course pursued by some of our over smart 
young ministers, who lead off in this kind of pulpit in- 
struction, and reject and ignore much of experimental 
godliness, in a few years this matter will be utterly un- 
manageable, if it be not already. Instead of petting, 
magnifying their importance, and hastening these pre- 
cocious young men into city churches ; and then trans- 
ferring them from city to city to gratify worldly, popular 
churches, who desire any thing preached to them rather 



296 PERFECT LOVE. 

than plain gospel truth ; they should be sent out into 
circuits with good, practical preachers, to learn how to 
get sinners converted and saints sanctified. 

These, very largely, are the men who discard the pre- 
cious doctrine of Christian holiness as taught by the 
great and good Wesley, the devoted and gifted Fletcher, 
and the learned and evangelical Clarke and Watson ; 
and who substitute for it culture, development, no- 
bility, and manhood, and leave the whole subject of 
holiness confused and indefinite, making nothing clear, 
scriptural, or practical ; and we are sorry to add, often 
ridiculing and making light of perfect love as taught by 
those great and good men. 

Let sympathy in the church become as general in its 
favor as it is for justification, and let clear witnesses for 
entire sanctification become as numerous in the ministry 
and membership as they should be, and you will hear of 
but few losing the blessing. 

208. Does God sometimes afflict his children in order to 
lead them to seek holiness ? 

Dr. Stephen Olin writes : " I had difficulties respecting our 
own theoretical views of the doctrine — perfect love. I even 
joined the Conference with exceptions to it, and stated my objec- 
tions when a candidate before the whole body. But I was ad- 
mitted, the Conference expressing the hope that further inquiries 
would rectify my views. 

" Years, however, passed without any modification of my opin- 
ions. But it pleased God to lead me into the truth. My health 
failed, my official employments had to be abandoned, I lost my 
children, my wife died, and I was wandering over the world 
alone, with scarcely any thing remaining but God. I lost my 
hold on all things else, and became, as it were, lost myself in 
God. My affections centered in him. My will became absorbed 
in his. I sunk, as it were, into the blessing of perfect love, and 
found in my own consciousness the reality of the doctrine which 
I had theoretically doubted." — Guide to Holiness, Oct. 1857. 



MISCELLANEOUS. 297 

209. What relation does saving faith sustain to truth ? 

It is inseparably connected with it. Saving faith is a 
practical reception of saving truth, by submission to its 
claims. Divine truth demands attention and apprehen- 
sion, assent and submission, and also trust and confidence. 
Saving faith involves voluntary attention to truth with its 
evidence, and submission or obedience to the claims of 
truth. Saving faith is clearly a proper object of require- 
ment, and is essentially and intrinsically virtuous. It 
actually embraces and directs all the moral energies of 
the soul in the path of obedience ; hence, it is said, " He 
that believeth shall be saved." 

An intelligent, voluntary rejection of the admitted 
claim of truth (as we have before stated) constitutes the 
most terribly damning sin which was ever committed ; 
hence, it is said again and again, " He that believeth not 
shall be damned." Submission to the claims of truth con- 
stitutes the vital point in saving faith ; and rebellion 
against the claims of truth is the deadly point of unbe- 
lief; upon this point hinges our eternal all. It consti- 
tutes the very axle of obedience or disobedience, on which 
all the happiness or misery of the universe revolves. All 
virtue or vice begins at this point. 

210. Is it vitally important that men have correct views 
of truth ? 

It is ; as saving truth is inseparable from salvation. 
Religious truth sustains the same relation to the soul 
that food does to the body. Truth received becomes 
" the power of God unto salvation ; " rejected, it becomes 
" a savor of death unto death." The doctrines of reve- 
lation are the life of the soul ; the foundation of all ex- 
perimental and practical religion. " As a man thinketh 
so is he." Opinions influence conduct, they are the 
seeds of actions. In the nature of things, religious doc- 



298 PERFECT LOVE. 

trine must be the base of religion, and a correct Chris- 
tian creed the foundation of a vigorous and intelligent 
piety. 

All the great truths of the Bible, revealed for our 
reception, constitute the reasons and the source of every 
trait of character and course of life which God requires ; 
any one of them rejected or perverted affects human 
character and destiny. A building without a foundation 
would not be a greater anomaly than a religious life 
without doctrinal knowledge as its base. The duties of 
religion are inseparable from religious truth, and all its 
experimental realities are through the " belief of the 
truth." The Holy Spirit emplo} T s divine truth in the 
work of personal salvation. " Sanctify them through 
thy truth." 

The assertion, " It makes no difference what a man 
believes, if he is only sincere," is about as absurd as to 
say it makes no difference what a man eats, if he only 
likes it. The former is as ruinous to the human soul as 
the latter would be to the human body. Error is as 
ruinous and deadly to the soul as poison is to the body. 
The difference is, one is a moral, and the other a physi- 
cal poison. 

We may know the truth, and are responsible for know- 
ing it, and are not only responsible for what we do know, 
but for what we may know and ought to know. 

Willful, voluntary ignorance, being avoidable and not 
necessary, is inexcusable, and imposes guilt upon its sub- 
jects. Those "who refuse to come to a knowledge of the 
truth," and " choose darkness rather than light, because 
their deeds are evil," are answerable to God. There 
never was a proposition more contrary to fact, than that 
mankind can not but believe as they do. If ignorance 
were involuntary and necessary, and if volition had noth- 
ing to do with the conditions of knowledge and belief, 



MISCELLANEOUS. 299 

then it might be true. Every man is voluntary in giv- 
ing, or in refusing his attention to truth and its evi- 
dences ; and this is the main condition of either knowing 
or of being ignorant of the truth. 

Rev. John Fletcher says : " Truth is spiritual substance, and a 
lie is spiritual shadow. Truth is spiritual light, and a lie spirit- 
ual darkness. Truth is the root of all virtue, and a lie is the 
root of all vice. Truth is the celestial tincture that makes spirits 
good, aud a lie is the infernal tincture that makes them evil." — 
Checks, vol. i. p. 529. 

211. What class of people most commonly believe in, 
and seek full salvation ? 

The great mass of Christian people have always been 
more from the humble walks of life, than from the 
higher classes, the elevated ranks of life. This is true 
regarding those who seek and possess full salvation. 
Divine grace has been most displayed in reforming and 
purifying the lives of the common people. True virtue 
or excellence, sincerity and amiability, honesty and purity, 
are usually found most in humble life. 

God is no respecter of persons, and there is no royal 
way to his favor, or to heaven. Human distinctions are 
mainly confined to man and to this world, and human 
depravity has much to do with them. Some people 
judge of religion by those who embrace it, and are ever 
asking, "Have any of the rulers believed on him? 11 forget- 
ting that the religion of our Lord Jesus Christ, to a 
great extent, has always been rejected by the rulers of 
this world, by rich, popular, and worldly people. 

A life of mortification, self-denial, and humility does 
not comport with the notions and inclinations of those 
who have their portion in this life. Godliness conflicts 
with pride, dignity, self-importance, and love of applause. 
People in high life find it difficult to avoid placing 



300 PERFECT LOVE. 

too high an estimate upon their noble birth, rank, or 
wealth, so as not to over-estimate themselves, and under- 
estimate others. St. Paul says : " Not many wise men 
after the flesh, not many mighty, not many noble are 
called." Such find salvation very difficult ; they are so 
inclined to self-importance, and so impatient under re- 
straint. Because they are great in some things, and 
usually those things the least important, they imag- 
ine they are great and wise in all things. This is a 
very common mistake. Most great men are only so in 
some things, while in other things they are on a level 
with, or even below mediocrity. 

It has been no uncommon thing for the proud and 
haughty to oppose Christian holiness, and ridicule its 
friends and advocates as poor and ignorant, weak and 
credulous. Pride and contempt, standing in the way of 
candor, argument, and truth, have kept many a man from 
salvation. Many look down with contempt upon the 
deluded friends of holiness, and overlook the fact that 
God has great regard for the common people, the teach- 
able, and the humble, and out of this class has always 
selected most of his chosen instruments and favored peo- 
ple. " Hath not God chosen the poor of this world rich 
in faith, and heirs of the Kingdom which he hath prom- 
ised to them that love him?" It is very natural that 
the blessed doctrine and experience of perfect love 
should have its full share of opposition and cold indiffer- 
ence from those occupying positions of prominence and 
influence, or from those who wallow in wealth and for- 
get God. This has always been so, and in the nature of 
the case is not strange. 

No Christian truth or experience depends for its suc- 
cess on human wisdom or greatness, and the work and 
influence of Christian sanctification is not dependent 
on any class of men, high or low, great or small, rich or 



MISCELLANEOUS. 301 

poor. Any religious system built upon human power, 
wisdom, or wealth, will be confounded and brought to 
naught. It is only safe to trust in God. % 

The foolish toadyism developing in some of our churches 
over some supposed great ones, is sickening to all sensi- 
ble people. This foolishness appears to be growing 
among us, affording amusement and disgust to some 
of our more sensible neighbors. The truth of God is 
adapted to all classes, and entire sanctification, cor- 
rectly understood, commends itself to the most pro- 
found intellects as well as to the common mass of ordi- 
nary people. 

While it is no virtue to be poor and despised, nor a sin 
to be rich and honored, yet very few of those honored 
the most, and worth the most, are the most worthy. Those 
possessed of rank, wealth, and honor, are usually satisfied 
with rank, wealth, and honor, and do not feel their need 
of Christ and holiness. They are surrounded with objects 
which flatter their vanity, which minister to their pride, 
and which throw them into the circle of worldly pleas- 
ure. Well might the Saviour declare : " A rich man 
shall hardly enter into the kingdom of heaven." 

212. Is it proper for Christians to be governed by the 
laws of fashion ? 

Certainly not ; it is very improper. Fashion is a god- 
less tyrant, and is blighting to everything religious. 
There is scarcely anything that retards the progress of 
Christianity more than the fashionable folly and pride 
fostered in many churches. This withering curse, 
with its desolating and .paralyzing influence, is seen in 
almost every portion of the Church ; not merely in the 
ranks of the membership, but also in the ministry and 
their families its blight is very perceptible. 

The whole drift of fashion is away from godliness and 
the simplicity of the Bible. One has only to open his 



302 PERFECT LOVE. 

eyes to see how the votaries of fashion are steadily 
veering from the path of the Scriptures. A fashionable 
congregation is almost invariably cold, formal, and irre- 
ligious, and drifting further and further from evangelical 
faith and holiness. And any minister who refuses to 
drift in with the sympathies and practices of such con- 
gregations will be filed off with the "fogies" and his 
place filled with u young America." To escape this 
calamity, it is to be feared, many who call themselves 
ministers of Christ have pandered to the caprice of fash- 
ionable, worldly churches ; and have married worldly, 
fashionable women, decked in the height of fashion. 
When the minister swings a gold ring on his finger in 
the pulpit, and his wife sits before him in the height of 
/lowers, flummery, and jewelry, of course things move 
on gayly, and all the fashionables are delighted. 

1. That the law of fashion is in many respects wrong, 
and in others an outrageous tyrant, we presume most 
good people will admit. Fashion lords it over reason, 
common sense, and good taste, with the most reckless 
tramp and iron sway. Some of the fashions are perfectly 
outlandish monstrosities. 

2. The law of fashion is a fruitful source of fraud and 
vice in people desirous of conforming to the fashions 
without the means of doing it. These artificial wants 
press men tenfold more than all the legitimate necessa- 
ries of life. 

3. The law of fashion is a great evil, in that it con- 
sumes a vast amount of time, labor, and money, which 
ought to be devoted to the salvation of our race. Man 
is a steward and carries most tremendous responsibilities. 
What right has any Christian, with the vows of God and 
the claims of a godly life upon him, to spend his time, 
his money, or his talents following the changing fashions ? 
It is impossible to follow the fashions of this world, and 



MISCELLAtfEOtrS. ■ 303 

at the same time fully obey God. Is it not time for 
the church to awake to her duty, and assert her free- 
dom from her impious bondage to the goddess of fashion? 

213. Are worldly amusements sinful? 

All those amusements that cannot be sought or used 
in the name of the Lord, or to the glory of God, are sin- 
ful, and are insipid and corrupting to devout minds. 
Amusements are usually corrupting. No Christian needs 
them, or desires them ; he has more important things to 
engage his time and attention. No reasonable man sac- 
rifices the more important thing for the less ; and amuse- 
ments are the least important, and are generally injuri- 
ous to morals and spirituality. They bring religion into 
unworthy and debasing alliances, and cripple the aggres- 
sive power of the Church. The late Archbishop Spauld- 
ing, of the Roman Catholic Church, told Dr. J. M. King, 
of New York, that " the confessional revealed the fact 
that nineteen women out of twenty who had fallen from 
virtue, dated the first step in the downward career to 
dancing parties." 

The Lord has made ample provision for the healthful 
happiness of his children, in the gift of the Holy Ghost, 
the Comforter, and therefore they do not need amuse- 
ments, such as dancing, games, theaters, and the like, 
which worldly people seek. 

" Let worldly minds the world pursue, 
It has no charms for me; 
Once I admired its trifles too, 
But grace has set me free." 

It is a fearfully ominous fact, that multitudes of pro- 
fessing Christians appear to be entirely destitute of re- 
ligious joy ; forgetting that " the joy of the Lord" is in- 
separable from a truly religious life. Pardon, reconcilia- 
tion, life, love, purity, peace, and hope constitute the very 
essence of godliness. They are also elements of religious 



304 PERFECT LOVE. 

joy, and their absence negatives a positively religious 
life. Thousands of people who claim to be Christians 
are scrambling after dress, money, and pleasure, running 
to concerts, shows, theaters, and parties of pleasure, 
while the closet, the prayer service, and God are neg- 
lected. From all such pleasure-loving, wretched, mutter- 
ing, grumbling professors, who disparage and misrepre- 
sent religion, we feel like saying in the manner of the 
Episcopal Prayer Book — "Good Lord deliver us" On 
this question see Eph. v. 15, 16 ; 1 Cor. x. 31 ; Col. iii. 
17; Titus ii. 12; 1 Pet. v. 8. 

214. Are Fairs, Festivals, Tableaux, or Theatricals 
proper means of raising money for church purposes ? 

No. They are decidedly wrong, and a disgrace to 
Christianity. Modern religious theaters, fairs, and festi- 
vals, with their whole programme of grab-bags, post- 
offices, fish-ponds, lotteries, games, and dancing, under 
church sanction, are a shame and a curse, and should be 
abandoned by the whole Church as belonging to the 
world, the flesh, and the devil. It may be said of many 
churches, in this regard, "Ye are cursed with a curse." 
God wants no money raised by such means to carry on 
his work. The finances of the Christian Church should 
be conducted on Christian principles, with common 
sense, purity, and honor. A careful observation during 
a ministry of thirty years, has convinced us that these 
modes of raising money are fruitful of evil, and should be 
abandoned. 

Among the things enumerated by Dr. J. P. Brooks, as a hin- 
derance to the work of sanctification, he says : " Church parties, 
festivals, lotteries, raffles, Sabbath concerts, tableau represen- 
tations, pantomimic actings, dramatic personations, &c, &c, 
might head the catalogue of these more devilish than doubtful 
devices." — Address at Holiness Conference. 



MISCELLANEOUS. 305 

215. How are entirely sanctified souls to be distinguished 
from those not entirely sanctified ? 

In the outward life there is no marked difference, as 
the distinction is not so much in the outer life as in the 
inner life and experience. The distinction being one of 
moral condition and not so much in outward life and acts, 
we are not to look for too much in that respect. The 
justified and regenerate should live just as correctly in 
outward conduct as those entirely sanctified. Purity of 
heart is manifested by being more deeply humble ; by 
greater simplicity and sweetness of spirit ; by greater 
strength of faith, and by living more " soberly, righteous- 
ly, and godly in this present world ; " in short, by being 
more like Christ. 

216. Wliat has become of indwelling sin, in those en- 
tirely sanctified ? 

It has not only been conquered, as is the case with all 
regenerate souls, but has been exterminated. In the en- 
tirely sanctified soul inbred sin is not merely suppressed, 
or conquered, but is cast out. The soul is cleansed, and 
when the devil comes he finds nothing in it but what is 
in harmony with God — the " evil treasure " having been 
expelled. The Saviour said, " Satan cometh and hath 
nothing in me ; " and, " As he is, so are we in this world." 

217. What is it to be made " partakers of the divine 
nature " ? 

It is to be made partakers of his holiness, and to be- 
come morally like God. It is being created anew in 
Christ Jesus, in righteousnes and true holiness, so as to 
bear the divine image and possess the Holy Spirit. 

" God is love ; and he that dwelleth in* love dwelleth 
in God, and God in him.'' 

This is the only sense in which any intelligent being 
can be a partaker of the divine nature. " But he," says 
20 



306 PERFECT LOVE. 

the apostle, " for our profit, that we might be partakers 
of his holiness." To be " partakers of his holiness," is 
the same as to be " partakers of the divine nature." 

218. If we are made partakers of the divine nature, 
and become like God, do we not become gods ? 

No more than one ray of light makes the sun. A ray 
of light is like the sun, and yet it is not the sun. One 
drop of water is not the ocean, and yet it is like the 
ocean. The quality is the same. The Christian may be 
like God, and not God, as a drop is like the ocean, and yet 
not the ocean. 

219. What are the fruits of conviction for the need of 
pardon ? 

A renunciation of sin ; a confession of sin ; an honest 
regret for sin; a turning from the vanities of the world ; 
a resolute seeking of God : a strong anxiety to do his 
will, and prayer for pardon and salvation. 

220. What are the fruits of conviction for the need of 
purity ? 

Deep self-abasement and humility of spirit ; self-renun- 
ciation and submission to God ; self-loathings, and hun- 
gering and thirsting after righteousness; and a willing- 
ness to suffer anything, be anything, or do anything to 
please God, and obtain a pure heart. 

221. Should the regeneration of sinners and the sancti- 
fication of believers go on together ? 

Such we believe to be the true order of God. Salva- 
tion must come out of Zion. The church is to obtain and 
impart life. The sanctification of believers in the church, 
and the conversion of sinners out of it, should go on 
simultaneously. Mr. Wesley said, for each believer sanc- 
tified ten sinners would be converted. Nothing adds 
such power to a revival as to have believers sanctified 
while sinners are being converted. 



MISCELLANEOUS. 307 

The best, easiest, and the most extensive and lasting 
revivals are those which commence with the " perfecting 
of the saints." Such reformations move easily and pow- 
erfully, and go deep and thorough in saving souls. This 
was true of the powerful and extensive revivals under 
the labors of Wesley, Bramwell, Hunter, Carvosso, Stoner, 
Abbott, Hibbard, Garrettson, Caughey, Finney, and Mrs. 
Phoebe Palmer. 

The sanctification of believers constitutes the best pos- 
sible preparation the church can possess for the recep- 
tion of converts to her bosom. It is .to be feared many, 
very many, genuine converts have been ruined by uniting 
with cold, worldly, and unsanctified churches. The 
church of God carries a fearful responsibility in this 
matter. 

222. Should the sanctification of believers be a prominent 
item in our grove and camp-meeting services ? 

It should ; for the following among other reasons : — 

1. Labor for the " perfecting of the saints " is proper 
anywhere, and especially where there is a general con- 
vocation of them. 

2. It is one of the two grand objects of such meetings. 
They are appointed for the special benefit of the church 
and the impenitent — the sanctification of believers and 
the conversion of sinners. The two works should go on 
simultaneously. 

3. Such meetings afford a very favorable opportunity 
for seeking perfect love. The absence of worldly care, 
the consecutive and protracted religious services, the 
powerful and pointed preaching, the rehearsal of rich 
and varied religious experience, the heavenly and gra- 
cious influences, and all the delightful exercises of a 
good camp-meeting, are peculiarly favorable to the seek- 
ing of holiness. 

4. The sanctification of believers furnishes the best 



308 PERFECT LOVE. 

possible preparation to labor for the conversion of sin- 
ners. Oue of the first and great objects of all believers 
is to obtain a thorough preparation for efficient labor for 
God. Believers should be always ready to labor for 
God; and if they are not, they should get ready be- 
fore going to camp-meeting, but this is very far from 
being the case. So long as it remains manifestly true 
that the majority of believers who attend our feast 
of tabernacles are but partially sanctified, and but ill 
prepared to work efficiently for God, it will be proper 
and important to give the subject of perfect love due 
prominence. 

To commence the labors of a meeting of this kind 
directly and principally for the conversion of a few scat- 
tered sinners, who may be on the ground during preach- 
ing hours, while there are hundreds of unsanctified be- 
lievers present, who ought to be led into the Canaan of 
perfect love, is to go aside from the order of God, grieve 
the Holy Spirit, and block the car of salvation. 

The results of a good camp-meeting are to be looked 
for more in our various fields of labor after the meeting 
than in the conversion of a few sinners during the meet- 
ing. The conversion of a hundred souls on the ground, 
we admit, is a great and desirable work ; but we maintain, 
to have the foundation laid deep and solid (in the sanctifi- 
cation of believers by the baptism of the Holy Ghost) for 
revivals all over the surrounding country, resulting in the 
conversion of hundreds of souls, is a much greater work, 
and likely to be much more permanent. 

The very way to secure the conversion of sinners 
on the camp- ground, or anywhere else, is for believers 
to humble themselves at the feet of Jesus, and seek the 
perfect love of God, which always secures the convicting, 
regenerating power of the Holy Ghost. 



MISCELLANEOUS. 309 

223. How much ought I to fast? 

Your body is the " temple of the Holy Ghost," and 
you are to govern it, but not to injure it. You should 
fast enough to make it a means of grace, but not so much 
as to make it an instrument of temptation. The state of 
your health will help you to decide this question. 

224. Does the Lord ever heal the body supernaturally in 
answer to prayer ? 

He does. While " the age of miracles is past," in so 
far as attesting the divinity of the gospel, it is not past 
as it respects Divine interposition and supernatural 
power in answer to prayer. The rationalist and skeptic 
may doubt and cavil, while the devoted Christian be- 
lieves and knows that God answers prayer. We be- 
lieve in special interpositions of providence and prayer 
cures. 

1. The Scripture warrant for prayer is as boundless 
as human necessity, and the limits of prayer are only the 
Divine wisdom and will. (See Exod. xv. 26 ; Exod. xxiii. 
25 ; Matt. xxi. 22 ; John xv. 7 ; Ps. ciii. 3 ; Jamps v. 15 ; 
1 John v. 14 ; Matt. vii. 11 ; Luke xi. 9.) 

2. Healing the body is nothing new or novel in the 
Christian church. In all ages, thousands of believers 
have been cured in answer to prayer, and multitudes 
now, all through the church, can testify to what they 
know in this regard ; though but a small part of these 
cases are ever made public. 

3. If the Lord can cure the soul, he can heal the body 
— the greater implies the less. To heal and save a 
sin-ruined soul is a much greater work than to heal 
a diseased body. In thousands and thousands of in- 
stances God has destroyed vicious appetites, broken vi- 
cious habits, and saved the licentious, the drunkard, the 
tobacco eater, and those addicted to the use of opium, 



310 PERFECT LOVE. 

morphine, and other ruinous narcotics. If God can 
wrench these powerful appetites out of a man, as he has 
done in millions, he can heal the sick when it is his good 
pleasure to do so. Praise the Lord ! We hnov) in regard 
to this question. 

Safety against fanaticism is found in the nature of 
true prayer. Prayer is " the offering up of our desires 
to God for things agreeable to his will, in the name and 
through the mediation of Jesus Christ, by the help of 
the Holy Spirit, with a confession of our sins and a 
thankful acknowledgment of our mercies." 

"Have faith in God." "All thiugs are possible to 
him that believeth." Our greatest danger is not from 
superstition or fanaticism, but from skepticism. 

Rev. B. T. Roberts gives the following important 
items of caution on this subject : — 

" 1. Do not make a hobby of healing. Anything in a reli- 
gious meeting is an injury that diverts the attention of the people 
from salvation. 

" 2. If God gives you light on this subject, walk in it your- 
self, but do not feel impatient with others who do not see it as 
you do. 

"3. If God is pleased to answer prayer in the healing of any 
that are diseased, and they, in the fullness of their gratitude, 
feel constrained to speak of it to his glory, do not feel alarmed, 
as though the cause of religion had received a terrible shock." — 
Earnest Christian, July, 1862. 

225. What evidences indicate the guidance of the Holy 
Spirit ? 

1. A clearer view of the truth. The Holy Spirit is to 
teach men, and lead them into the truth. 

2. An increased quickness and power of conscience, 
and an increasing activity of the moral sense. No man 
who has a sleepy conscience, or a dull moral sense, is 
guided by the Spirit. 



MISCELLANEOUS. 311 

3. An increasing calmness and peace in all the nat- 
ural sensibilities, producing quietness of mind. 

4. An increasing light in the providential dealings of 
God. This will be seen daily and increasingly, 

5. An increasing sentiment of propriety, decency, and 
good sense, such as modesty, courteousness, and gentle- 
ness of manner. The Holy Ghost makes a gentleman 

6. An increasing tendency to glorify God. The end 
of all things is to glorify God, and especially so in reli- 
gious things. 

7. An increasing gentleness and sweetness of disposi- 
tion and conversation. 

8. An increasing desire to please God, and that desire 
less mixed with other desires. 

" We must not throw away the doctrine of the leading of 
God's Spirit," says Rev. B. T. Roberts, '* because it is abused. 
But let us seek to understand it. God will give us wisdom if 
we humbly implore it. Let us come to him for it. Let us fol- 
low the Lord fully. ' As many as are led by the Spirit of God, 
these are the sons of God.'' " — Editorial in Earnest Christian. 

226. WJiat evidences indicate advancement in holiness ? 

1. An increasing comfort and delight in the holy 
Scriptures. 

2. An increasing interest in prayer, and an increasing 
spirit of prayer. 

3. An increasing desire for the holiness of others. 

4. A more heart-searching sense of the value of time. 

5. Less desire to hear, see, and know for mere cu- 
riosity. 

6. A growing inclination against magnifying the faults 
and weaknesses of others, when obliged to speak of their 
characters. 

7. A greater readiness to speak freely to those who 
do not enjoy religion, and to backward professors of 
religion. 



312 PERFECT LOVE. 

8. More disposition to glory in reproach for Christ's 
sake, and suffer, if need be, for him. 

9. An increasing tenderness of conscience, and being 
more scrupulously conscientious. 

10. Less affected by changes of place and circum- 
stances. 

11. A sweeter enjoyment of the holy Sabbath, and the 
services of the sanctuary. 

12. An increasing love for the searching means of 
grace. 

227. What is the grand secret of holy living ? 

It is to obtain and retain the perpetual presence, full- 
ness, and illumination of the Holy Ghost. "He shall 
abide with you for ever. 11 

1. He will subdue your lusts and propensities. " Walk 
in the Spirit, and ye shall not fulfill the lusts of the flesh." 

2. He will impart liberty. " Where the Spirit of the 
Lord is, there is liberty," 

3. He reveals the things of Christ. " He shall receive 
of mine and show it unto you." " He shall testify of me." 

4. He presents the truth of God and the things of God 
to the mind. " The sword of the Spirit is the word of 
God." " Even so the things of God knoweth no man, 
but the Spirit of God." " But God hath revealed them 
unto us by his Spirit." 

5. He imparts light and wisdom. " He will guide you 
into all truth." 

6. He sustains in the hour of affliction. " I will not 
leave you comfortless." " I will send the Comforter." 

7. He imparts the virtues of a holy character. " The 
fruit of the Spirit is love, joy, peace, long-suffering, gen- 
tleness, goodness, faith, meekness, temperance." 

8. He gives the witness of adoption and salvation. 
" The Spirit beareth witness with our spirit, that we are 
the children of God." 



MISCELLANEOUS. 3 1 3 

9. He imparts the divine image — the heavenly signet 
— to the soul. " Ye are sealed with the Holy Spirit of 
promise." 

10. He is the source and author of all love to God. 
u The love of God is shed abroad in our hearts by the 
Holy Ghost which is given unto us." 

11. He is the source of strength and success. " Not by 
might, nor by power, but by my Spirit, saith the Lord of 
hosts." 

12. His presence and work make the soul a temple, 
sacred to the service of God. " Know ye not that ye 
are the temple of God, and that the Spirit of God dwell- 
eth in you ? If any man defile the temple of God, him 
shall God destroy ; for the temple of God is holy, which 
temple ye are." 

Be careful, my dear reader, and not grieve the Spirit, 
but " work out your own salvation with fear and trem- 
bling; for it is God which worketh in you, both to 
will and to do of his own good pleasure." 

" Come, Holy Ghost, all- quickening fire, 

Come, and in me delight to rest ; 
Drawn by the lure of strong desire, 

Oh, come, and consecrate my breast. 
The temple of my soul prepare, 
And fix thy sacred presence there." — Chas. Wesley. 

Will the reader examine his heart by the following 
interrogations, and see whether he can respond affirma- 
tively to them? 

1. Do I find that I love God, constantly and increas- 
ingly , and desire to love him more and more ? 

2. Am I conscious of nothing in my heart that is op- 
posed to God? 

3. Is my heart inclined towards God, and am I look- 
ing up to God to know more and more of him, and to 
see more and more of him in all things ? 



314 PERFECT LOVE. 

4. Do I find in my heart a desire to return good for 
evil to everybody? 

5. Do I find a secret pleasure and willingness in my 
heart to do all the known will of God? 

6. Have I a greater fear of displeasing God than all 
others? 

7. Have I a love to all Christians, and especially to 
those the most devoted and Cliristlike? 

8. Is my heart grieved when I see any of the com- 
mands of God broken? 

9. Do 1 find a willingness to give God all the glory 
for any good that is in me, and for any good I do? 

10. Have I a constant love for secret duties and com- 
munion with God? 

11. Am I kept by the power of God from all sinful 
lusts of the flesh, and from knowingly offending against 
the law of love ? 

If, dear reader, you can conscientiously respond in 
the affirmative to these interrogations, you have cause 
to rejoice in God, your Saviour, and magnify his holy 
name. If you can not, you should give immediate atten- 
tion to your submission to God, and to faith in the 
cleansing blood of the Redeemer. 

" Jesus, full of love divine, 
I am thine and thou art mine ; 
Never shall the altar-fire, 
Kindled on my heart, expire." 



THE AUTHORS EXPERIENCE. 315 



SECTION XXIV. 
THE AUTHOR'S EXPERIENCE. 

228. Will you relate your experience of regeneration, 
and of entire sanctification ? 

I will. The Saviour's precious love constrains me to 
testify to his gracious dealings with my soul at every 
suitable opportunity. 

Mr. Fletcher says : " When you are solemnly called 
upon to bear testimony to the truth, and to say what 
great things God has done for you, it would be cowardice 
or false prudence not to do it with humility." 

It pleased the Lord to call me in early life to seek 
pardon and converting grace. At ten years of age I 
first tasted the joys of a Saviour's love. I remember as 
early as then to have realized a sweet satisfaction and 
delight in prayer and effort to obey God. At the age 
of thirteen I joined the Methodist Episcopal Church. 
Through the blessing and grace of God, I have found a 
home ever since in the church of my early choice. 

During the first five or six years of my experience, I 
was often perplexed and distressed with doubts in re- 
gard to the reality of my conversion ; arising from my 
inability to fix upon the precise time when the change 
was wrought. I would often see people powerfully con- 
verted, and hear them tell of the place and the time of 
their conversion. The tempter would then whisper in 
my ear, " You can not tell when you were converted, and 
you never had those deep convictions or those marked 
exercises in religious experience of which many speak." 



316 PERFECT LOVE. 

From this source I bad much trouble, and at times, 
for several years, found it exceedingly difficult to hold 
fast my confidence. After many and severe trials on 
this point, the Lord enabled me to settle the matter ; 
andj a thousand thanks to his blessed name, many years 
have passed since I have doubted for a moment the 
verity of my early conversion. The Lord removed my 
doubts by showing me that to know the precise time of 
my conversion was of little importance ; while the great 
question for me to settle was, " Have I the evidence that 
I am now converted ? " 

From this time until September 7, 1858, I maintained 
a steady purpose to obey God, received many spir- 
itual refreshings from the presence of the Lord, and 
suffered but few doubts in regard to my justification and 
membership in the family of God. 

During this period I was often convicted of remaining 
corruption of heart and of my need of purity. I desired 
to be a decided Christian and a useful member of the 
church ; but was often conscious of deep-rooted inward 
evils and tendencies in my heart unfriendly to godliness. 
My bosom-foes troubled me more than all my foes from 
without. They struggled for the ascendency. They 
marred my peace. They obscured my spiritual vision. 
They were the instruments of severe temptation. They 
interrupted my communion with God. They crippled 
my efforts to do good. They invariably sided with 
Satan. They occupied a place in my heart which I 
knew should be possessed by the Holy Spirit. They 
were the greatest obstacles to my growth in grace, and 
rendered my service to God but partial. 

I was often more strongly convicted of my need of 
inward purity than I ever had been of my need of par- 
don. God showed me the importance and the neces- 
sity of holiness as clear as a sunbeam. I seldom studied 



THE AUTHORS EXPERIENCE. 317 

the Bible without conviction of my fault in not coming 
up to the Scripture standard of salvation. 

I never read Mr. Wesley's " Plain Account," nor the 
standards of Methodism on the subject of holiness, nor 
the memoirs of Fletcher, Bramwell, Carvosso, or Stoner, 
without deep conviction on the subject, and more or less 
effort for its attainment. I often commenced seeking 
holiness, but at no time made any marked progress ; for 
as I read and prayed, some duty was presented which 
I was unwilling to perform, and so I relapsed into indif- 
ference. 

I was often led to see my need of purity while study- 
ing for the ministry with Rev. William Hill, of Cam- 
bridgeport, Vt. Brother Hill was an able Presbyterian 
minister, and for a number of years pastor of a Presby- 
terian church in Newburg, N. Y. He was convicted of 
his need of entire sanctification, and obtained it at a 
meeting for the promotion of holiness at Mrs. Palmer's 
in New York city. He lived it, professed it, and preached 
it, and for so doing was expelled from the Hudson River 
Presbytery, in April, 1844. Rev. Henry Belden was 
expelled at the same time for the same cause. They 
united with the Congregational church. Brother Hill 
died in holy triumph at Bristol, Conn., July 31, 1851, in 
the thirty-seventh year of his age. 

The society and influence of that holy man were a 
great blessing to me. I bowed with him in prayer in 
his study more than a hundred times, and held sweet 
communion with God. Those seasons of devotion still 
linger in my memory as among the most precious hours 
of my early ministry. 

Being so often convicted of my need of perfect love, 
and failing to obtain it, I, after a while, like many others, 
became somewhat skeptical in regard to the Wesleyan 
doctrine of entire sanctification, as a distinct work, sub- 



318 PERFECT LOVE. 

sequent to regeneration. (See Section IV. of this book.) 
I held no clear or definite ideas in regard to the blessing 
of perfect love, but thought of it, and taught it, as only 
a deeper work of grace, or a little more religion. I 
taught, as many now do, a gradual growth into holiness, 
and threw the whole matter into indefiniteness and 
vague generalities. I expected to grow into holiness 
somehow, somewhere, and at some time, but knew not 
how, nor where, nor when. I urged believers to seek a 
deeper work of grace, and to get more religion, but sel- 
dom said to them, " Be ye holy," " This is the will of 
God, even your sanctification" or, seek "perfect love" 

I became somewhat prejudiced against the Bible terms 
"sanctification" "holiness" and "perfection" and dis- 
liked very much to hear persons use them in speaking of 
their experience ; and opposed the profession of holiness 
as a blessing distinct from regeneration. I became pre- 
judiced against the special advocates of holiness ; and 
at camp-meetings and in other places discouraged and 
opposed direct efforts for its promotion. If a pious 
brother exhorted the preachers to seek sanctification, 
or the members to put away worldliness, tobacco and 
gaudy attire, and seek holiness, I was distressed in spirit, 
and disposed to find fault. 

During a number of years, this was about my state of 
mind upon this subject. And let me here record, that 
while hundreds of sinners were converted to God, I do 
not recollect that a single believer was entirely sanctified 
under my labors during the first nine years of my minis- 
try, to September 7, 1858. Let me further add, during 
this time I was grieved, from year to year, by seeing 
what might astonish hell, and fill heaven with lamenta- 
tion — com pan} r after company of young converts walk- 
ing into partially backslidden, unsanctified churches, first 
to wonder, then for a while to be grieved, but finally to 
add another layer to the backslidden stratification. 



TEE AUTHORS EXPERIENCE. 319 

In May, 1858,1 was appointed to Court Street Church, 
Binghamton, and went there much prejudiced against the 
professors of holiness in that church ; and they were, 
doubtless, prejudiced against me, as they had cause to 
believe I would oppose them. I soon found in my pas- 
toral visitations, that where those persons lived who pro- 
fessed the blessing of holiness, there I'felt the most of 
divine influence and power, and realized a liberty in 
prayer, and an access to God in those families, which I 
did not elsewhere. 

Let me remark, while I was prejudiced against holi- 
ness as a distinct blessing, and against its special advo- 
cates, I did desire and believe in a deep, thorough, vital 
piety, and was ready to sympathize with it wherever I 
found it. I had attended prayer, and class meetings but 
few times before I saw clearly that there were those in 
that society whose experience and piety possessed a rich- 
ness, depth, and power which I had not ; and that I was 
preaching to some who enjo} 7 ed more religion than their 
pastor. 

The better I became acquainted with them, the more 
I was convinced of this, and the more deeply I became 
convicted of my remaining depravity and need of being 
cleansed in the blood of Christ. I also became convinced 
that those professors of holiness were Wesleyan in their 
faith, experience, and practice, while I had drifted away 
somewhat from the Bible and Wesleyan theory of Chris- 
tian perfection. 

Through the entire summer of 1858 T was seeking holi- 
ness, but kept the matter to myself. During this time 
none of the professors of holiness said any thing to me 
on the subject, but, as I have learned since, were pray- 
ing for me night and day. God only knew the severe 
struggles I had that long summer, during many hours of 
which I lay on my face in my study, begging Jesus to 



320 PERFECT LOVE. 

cleanse my poor, unsanctified heart ; and yet was un- 
willing to make a public avowal of my feelings, or to ask 
the prayers of God's people for my sanctification. 

The Bingharaton district camp-meeting commenced 
that year the 1st day of September, and about eighty of 
the members of my charge attended it with me. During 
six days of the meeting, the sanctification of my soul was 
before my mind constantly, and yet I neither urged 
others to seek it, nor intimated to any one my convic- 
tions and struggles on the subject. Six days of such 
deep humiliation, severe distress, and hard struggles I 
never endured before. 

A number of the members present from my charge had 
once enjoyed this grace, and had lost it. Some who pro- 
fessed to enjoy it were becoming silent upon the subject. 
With but very few exceptions, we, as a church, were 
practically staving off and ignoring the doctrine and duty 
of entire sanctification. The Lord was evidently dis- 
pleased with us, and so shut us up that our prayer-meet- 
ings, in our large society tent, literally ran out. The 
brethren and sisters became afflicted with themselves, 
and afflicted with each other. Some of them were even 
tempted to strike their tents and go home. 

On the last day ot the meeting, a few minutes before 
preaching, a faithful member of the church came to me 
weeping, and said, " Brother Wood, there is no use in 
trying to dodge this question. You know your duty. 
If you will lead the way, and define your position as a 
seeker of entire sanctification, you will find that many 
of the members of your charge have a mind to do the 
same." The Lord had so humbled my heart that I was 
willing to do any thing to obtain relief. After a few mo- 
ments' reflection I replied, " Immediately after preaching 
I wilf appoint a meeting in our tent on the subject of 



THE AUTHOR'S EXPERIENCE. 321 

holiness, and will ask the prayers of the church for ray 
own soul." 

Glory be to God ! the Rubicon was passed. The mo- 
ment of decision was the moment of triumph. Tn an 
instant I felt a giving away in my heart, so sensible and 
powerful, that it appeared physical rather than spiritual ; 
a moment after I felt an indescribable sweetness permeat- 
ing my entire being. It was a sweetness as real and as 
sensible to my soul as ever the sweetest honey to my 
taste. I immediately walked up into the stand. Just as 
the preacher gave out his text, — Eccl. xii. 13, "Let us 
hear the conclusion of the whole matter," &c, — the bap- 
tism of fire and power came upon me. 

For me to describe what I then realized is utterly im- 
possible. It was such as I need not attempt to describe 
to those who have felt and tasted it, and such as I can 
not describe to the comprehension of those whose hearts 
have never realized it. I was conscious that Jesus had 
me in his arms, and that the Heaven of heavens was 
streaming through and through my soul in such beams 
of light and overwhelming love and glory, as can never 
be uttered. Tlie half can never be told! 

It was like marching through the gates of the city to 
the bosom of Jesus, and taking a full draught from the 
river of life. 

Halleluiah ! Glory ! glory ! I have cause to shout 
over the work of that precious hour. 

It was a memorable era in the history of my proba- 
tion, a glorious epoch in my religious experience — 
never, never to be forgotten. Jesus there and then — 
all glory to his blessed name ! — sweetly completely, and 
most powerfully sanctified my soul and body to himself. 
He melted, cleansed, filed, and thrilled my feeble, un- 
worthy soul with holy, sin-consuming power. 

Glory be to God ! Perfect love is the richest, the 
21 



322 PERFECT LOVE. 

sweetest, and the purest love this side of Paradise. An- 
gels have nothing better. Well may the poet sing, — 

" Oh, for this love let rocks and hills 
Their lasting silence break, 
And all harmonious human tongues 
The Saviour's praises speak! " 

I had always been much prejudiced against persons 
losing their strength ; consequently, as might be expect- 
ed, when the Holy Ghost came upon me in the stand, 
surrounded by some thirty preachers and three thousand 
people, it was God's order to take control of both body 
and soul, and swallow me up in the great deep of his 
presence and power. 

After about three hours I regained sufficient strength 
to walk to the tent, and we commenced a meeting for the 
promotion of holiness. I told my church my purpose 
to ask their prayers as a seeker of holiness, but that Jesus 
had forestalled my design by accepting my soul the mo- 
ment I consented to stand up for holiness, and was willing 
to be anything or do anything to obtain it. 

A willingness to humble myself, and take a decided 
stand for holiness, and face opposition to it in the church, 
and take the odium of being an advocate of holiness in 
Binghamton, where that doctrine had been trailing in the 
dust for years, constituted the turning-point with me. 
After I reached that point of complete submission, T had 
no consciousness of making any special effort in believ- 
ing ; my whole being seemed simply, and without effort, 
to be borne away to Jesus. 

Our meeting continued all night; and such a night I 
never experienced. A large number of my leading 
members commenced seeking holiness ; and about every 
half hour during that whole night the glorious power of 
God came down from the upper ocean in streams as 
sweet as heaven. At times it was unspeakable, and al- 



THE AUTHOR'S EXPERIENCE. 323 

most unendurable. It was oppressively sweet — a weight 
of glory. 

Every time the power of God came, one or more souls 
entered the land of Beulah, the Canaan of perfect love. 
Some shouted, some laughed, some wept, and a large 
number lay prostrate from three to five hours, beyond the 
power of shouting or weeping. Halleluiah to the great 
God ! those present will never forget that night of refin- 
ing and sanctifying power. 

What I received at the time Jesus sanctified my soul 
was only a drop in the bucket compared to what it has 
since pleased him to impart. From that hour the deep 
and solid communion of my soul with God, and the rich 
baptisms of love and power, have been " unspeakable, 
and full of glory." 

" Oh, matchless bliss of perfect love ! 
It lifts me up to tilings above ; 

It bears on eagles' wings ; 
It gives my ravished soul a feast, 
And makes me here a constant guest, 
With Jesus, priests, and kings." 

At times I have had an overwhelming sense of the 
Divine presence, and a sacred unction has pervaded my 
whole being. Especially this has been my experience 
while called to defend this glorious salvation. Oh, how 
God has stood by and helped me in vindicating the doc- 
trine and experience of holiness ! I have often felt if 
there were but one man in the world to stand up for holi- 
ness, in God's name I would be that man. So long: as I 
can move my tongue or pen I must testify to this sweet 
constraining love of Christ. 

There was a divine fragrance and sweetness imparted 
to my soul when the Saviour cleansed and filled it with 
pure love, that has ever remained with me, and I trust 
it ever will. I make a record of this to the glory of 



324 PERFECT LOVE. 

God. Glory, honor, and eternal praise be to his blessed 
name, forever and ever ! His own arm hath brought sal- 
vation to my feeble, helpless soul. And I do love the 
Lord my God with all my heart, soul, and strength. Yet 
I am nothing, and Jesus is my all. Sweet portion ! Oh, 
the blessedness of this inward, spiritual kingdom ! Oh, 
the depths of solid peace my soul has felt ! It has often 

been 

" A sacred awe which dares not move, 
And all the silent heaven of love." 

To know that God is mine ; to feel that he dwells 
in my heart, rules my will, my affections, my desires ; to 
know that he loves me ten thousand times better than I 
love him, — oh, what solid bliss is this ! 

As I now look back over the twenty-one beautiful 
years since that eventful hour, 

" Oh, how can words with equal warmth 
The gratitude declare 
That glows within my ravished heart ! 
But thou canst read it there." 

During these consecrated years I have had time, and 
every variety of circumstances, to test the genuineness 
of my submission and the saving power of God, and I am 
constrained to say, I know " the blood of Jesus Christ 
his Son cleanseth from all sin." I state it with the most 
profound conviction of its truth, as well as of my own 
weakness and unworthiness. Oh, that I could describe 
my feelings of gratitude and love as I review the amaz- 
ing grace and power of God ! Truly, 

" I stand all bewildered with wonder, 
And gaze on an ocean of love ; 
While over its waves to my spirit, 
Comes peace like a heavenly dove." 

In the purified soul, the flow of love is deeper and stead- 
ier than ever before. It breathes an atmosphere of 



THE AUTHOR'S EXPERIENCE. 325 

purity, and is conscious that its entire inner being has 
been cleansed, and harmonized by Christ himself. Some 
one has beautifully said, " This pure love is the same in 
its nature, sweetness, and power, whether it be in David 
on the hill of Zion, Moses in the wilderness, or Paul in 
Athens. The same in the seraphic Fletcher at Madely, 
in Wesley in London, in Fenelon at St. Sulpitius, or 
Madam Guyon in the Bastile. Like its author, it is for- 
ever the same, in all lands, whether on the banks of the 
Po, the Thames, or the Tiber, — in London, in Jerusalem, 
or in New York. Whether possessed amid the grandeur 
and beauty of the Alps, in the cottages of the Waldensian 
mountains, or scattered along the more beautiful rivers, 
and over the broader plains of our own loved America. 
Names, sects, parties have no power to change it. It is 
the same under all forms of government and in every 
dispensation ; it is the image and likeness of God, the 
'kingdom of God within you/ ' righteousness, peace, and 
joy in the Holy Ghost. 1 " 

It is the richest gift of God to man. It sweetens the 
bitter cup of life, and lessens its sorrows ; it smooths the 
rough places over which we travel, and lightens the val- 
ley of the shadow of death. It will go with us to the 
last. It will bless us while living, bless us when dying, 
and then melt away in the light of heaven forever. 

Nothing but love can enter heaven. Pure love is the 
key that will unlock the pearly gates, and give us a right 
to the tree of life that is in the midst of the Paradise of 
God. 

Some of the precious results of the cleansing power of 
Jesus in my soul have been : — 

1. A sacred nearness to God my Saviour. The dis- 
tance between God and my soul has appeared annihilat- 
ed, and the glory and presence of divinity have often ap- 
peared like a flood of sunlight, surrounding, penetrating, 



326 PERFECT LOVE. 

and pervading my whole being. Glory be to God that 
even the most unworthy may be " brought nigh by the 
blood of Christ." 

2. A sense of indescribable sweetness in Christ. The 
fact that he is u the rose of Sharon ; " " the lily of the 
valley ; " " the brightness of his [the Father's] glory," 
and " altogether lovely," has at times so penetrated 
my soul as to thrill and till it with ecstatic rapture. 
How lovely has the dear Saviour appeared to my soul, 
and how strong the attraction my heart has felt toward 
him ! How I love him ! 

" When on my new-fledged wings I rise, 
To tread those shores beyond the skies, 
What object first shall strike my eyes? 

And where shall I begin my joys? 
I'll run through every golden street, 
And ask each blissful soul I meet, 

Where is the God, whose praise you sing? 

Oh, lead a stranger to your King." 

Often his glory has shone upon my soul without a cloud. 
No language can describe the blessedness and sweetness 
of this state. 

3. A deep, realizing sense of spiritual things. Bible 
truth has appeared transformed into solid realities. The 
doctrines of the gospel have become to me tangible facts, 
and nry soul has triumphed in them as eternal verities. 

4. A surprising richness and fullness of meaning in the 
Scriptures, which I had not before realized. Many por- 
tions of the word, which I had hitherto but little under- 
stood, now appeared full of meaning, and exceedingly 
precious. The lollowing passages have been applied 
many times to my soul with great power: "And I will 
pray the Father, and he shall give you another Comfort- 
er, that he may abide with you forever ; even the Spirit 
of truth, whom the world can not receive, because it 
seeth him not, neither knoweth him j but ye know him, 



THE AUTHOR'S EXPERIENCE. :}27 

for he divelleth with you, and shall be in you." . . . " If a, 
man love me, he will keep my words; and my Father 
will love him, and we will come unto him, and make our 
abode with him." ..." But if we walk in the light, as 
he is in the light, we have fellowship one with another, 
and the blood of Jesus Christ his Son cleanseth us from 
all sin." ..." Herein is our love made perfect, that we 
may have boldness in the day of judgment ; because as 
he is, so are we in this world. There is no fear in love ; 
but perfect love casteth out fear, because fear hath tor- 
ment. He thatfeareth is not made perfect in love." 

5. A triumph over temptation more complete and 
habitual. When Satan comes he finds the sympathies 
and affinities of my soul strongly against him ; hence he 
receives no favorable response. Before, I often found 
elements in my heart siding with the tempter, and felt 
that all was not right within. There appeared to be an 
aching void, or a place in my soul which grace had 
never reached ; but since Jesus sent the refining fire 
through and through my poor heart, I have been sweetly 
assured that grace has permeated every faculty and fibre 
of my being, and scattered light, love, and saving power 
through every part. Oh, the beauty, the loveliness, the 
sweetness of heart-purity ! 

6. A great increase in spiritual power. This I have 
realized in my closet devotions, in my pastoral duties, 
and especially in the ministrations of the blessed truth. 
Blessed be the Lord, I have learned by experience that 
men may receive the Holy Ghost in measure limited only 
by their capacity to receive, and feeble ability to endure. 
God could easily bless men beyond the power of the body 
to endure and live, if he were disposed to take them to 
heaven in that way. 

This increase of power has delivered me from all slav- 
ish fear of man, or of future evil. It has given me such 



32S PERFECT LOVE. 

love to the Saviour and to his glorious gospel as to 
make all my duties sweet and delightful. Truly, " Her 
ways are ways of pleasantness, and all her paths are 
peace. " 

7. A clear and distinct witness of purity through the 
blood of Jesus. The testimony of the Holy Spirit, and 
of my own spirit, to the entire sanctification of my soul, 
has been more clear and convincing than any I ever had 
of my regeneration ; although I had no doubt of that 
for years before the Lord extirpated inbred sin from my 
soul. "Meridian evidence puts doubt to flight." 

8. A disposition to tell the blessed story of Christ, 
and his " great salvation." O for a thousand seraph 
tongues to publish the glad tidings to perishing men ! 

Dear reader, I wish I could tell you how clear and 
sweet the light of purity has shown through the very 
depths of my soul, the complete satisfaction I have real- 
ized since I obtained this pearl of great price ! But it 
can never be told ! Its fullness, its richness, and its 
sweetness can never be expressed. You can know it 
only by experience, and this is your solemn duty and 
most exalted privilege. Will you not seek it? Will 
you not begin now? A holy life is the happiest life, the 
easiest life, and the safest life you can live. Be per- 
suaded to settle the matter at once, and begin now to 
seek for purity, and never yield the struggle until you 
obtain the glorious victory. 

The struggle may be severe, but victory will be 
yours, if you only persevere. When you have once 
become fully decided that you will never cease consecrat- 
ing, praying, and believing until you have obtained the 
blessing, you will have surmounted your greatest diffi- 
culty, and it will not be long before the streams of pure 
love will flow through the depths of your soul. 

But, in seeking for this priceless blessing, do not 



TEE AUTHOR'S EXPERIENCE. 329 

attempt to measure yourself by any thing peculiar in the 
experience of the writer, or of any other person. (See 
Section IX., question 107.) The Bible is our only rule 
of faith and practice. There are various operations of the 
Spirit in effecting the same work in the human heart. 

In this narrative of my religious experience I have 
endeavored to give a simple statement of facts, regard- 
less of what mistaken good men or wicked men may 
think or say. I would as soon deny God as to flee be- 
fore the offense of the cross, or quail under the reproach 
of Christ. Like Peter and John, I " can not but speak 
the things which I have seen and heard." I fully be- 
lieve, to continue in the enjoyment of perfect love, I 
must confess the whole, and take the consequences. 
Call it delusion who may ; a blessed reality it is to my 
soul. I know it ; I feel it ; I have proved it, and I must 
declare it ; and, in the nature of things, I shall be jeal- 
ous of my own testimony if it does not stir up the devil. 

During the earlier years of my religious experience, I 
feared lest I should profess too much, or more than I 
possessed ; but since the Saviour cleansed and filled my 
soul with perfect love, I have had no fears in that re- 
gard. The intense sweetness, the superior excellence, 
and the divine glory of the perfect love of Jesus can 
never be exaggerated, nor, indeed, fully described. 
Thousands in the church of God, who have received 
this baptism of love and power, can testify that the most 
glowing description any mortal can give of it, falls infi- 
nitely short of the reality. When any soul can truthfully 
say with Mrs. President Edwards : " My soul is filled and 
overwhelmed with light, and love, and joy in the Holy 
Ghost" there is no danger of exaggeration. 

With the blessed doctrine and experience of purity, I 
am more and more impressed, charmed, and satisfied. 
Under its quickening power and light, I am amazed, 



330 PERFECT LOVE. 

humbled, and delighted. 0, that I may enjoy it more 
fully, live it more perfectly, and preach and teach it 
more clearly, and in every way, by tongue, and pen, and 
life, do more for its promotion ! I expect to preach it as 
long as I preach any thing, and when I cease preaching 
it, expect to be in heaven. In looking over these twenty- 
one years, I see much to humble me in the dust. 

I might have written much more in regard to my 
weakness, unworthiness, and imperfections, and would 
have done so, had I supposed it would honor Christ more 
than to write about the fullness of his grace, and the 
riches of his love. I have tried with all humility to look 
to God for guidance, and have felt his blessing resting 
upon me while writing. 

My experience is not my own ; and it is in the hope 
that my humble testimony to the fullness and freeness of 
the grace bestowed upon me, the most unworthy, may 
encourage and lead others to avail themselves of this 
fullness in Jesus, that I record my experience of the 
perfect love of Christ. I have given but a brief and 
imperfect sketch, a mere outline, of the mercies that the 
Lord has heaped upon his poor servant. To him be all 
the glory. 

Dear Christian reader, seek holiness. At all hazards 
seek it. Expect no rest until your soul is made u free 
indeed " in the blood of Jesus. When once you have 
tasted the blessedness of purity, you will never be able 
to be sufficiently thankful that you were induced to seek 
it. If you do not seek it, the period is not distant when 
you will never be able to forgive yourself for the neglect. 

And now, " I commend you to God, and to the word 
of his grace, which is able to build you up, and give 
you an inheritance among all them which are sanctified" 



CONCLUSION. 



In conclusion, dear reader, " I bow my knees unto the 
Father of our Lord Jesus Christ, of whom the whole fam- 
ily in heaven and earth is named, that he would grant 
you, according to the riches of his glory, to be strength- 
ened with might by his Spirit in the inner man ; that 
Christ may dwell in your heart by faith ; that you, being 
rooted and grounded in love, may be able to comprehend, 
with all saints, what is the breadth, and length, and 
depth, and height, and to know the love of Christ, which 
passeth knowledge, that you might be filled with all 
the fullness of G-od. Now unto Him that is able to do 
exceeding abundantly above all that we ask or think, 
according to the power that worketh in us, unto him be 
glory in the church by Christ Jesus throughout all ages, 
world without end.'' And " the God of peace, that 
brought again from the dead our Lord Jesus, that great 
Shepherd of the sheep, through the blood of the ever- 
lasting covenant, make you perfect in every good work 
to do his will, working in you that which is well pleas- 
ing in his sight, through Jesus Christ, to whom be glory 
for ever and ever. Amen." 

331 



Purity and Maturity. 



NOTICES OF THE PEESS. 

" I have read this book with much interest and profit. It is 
an unanswerable demonstration of two propositions; 1. No soul 
is born of the Spirit into maturity. 2. No regenerate soul grows 
into perfect purity." — Rev. Daniel Steele, D. D. 

" This book is written clearly and in an excellent spirit. The 
reader will not doubt that the writer is full of his subject, and 
has written from experience, and with prayer. He has taken 
great pains to write so as to be easily and fully understood by 
those least accustomed to theological technicalities. Let all who 
write on this subject write with the gentle earnestness of this 
book, and they will commend their blessed theme to all spiritual 
minds." — N. C. Advocate. 

" This book has in it all the elements of usefulness in a high 
degree. Its distinctions between growth and purification, and 
purity and maturity, are clear and commendable, and are fortified 
by the word of God." — Christian Harvester. 

" I exceedingly like the spirit of this work. The author evi- 
dently believes all he writes, and has written with prayer and 
in love. I am pleased, instructed and comforted by the gentle- 
ness, plainness and candor of the book." — Rev. D. W. C. Hun- 
tington, D. D. 

" This is a work which may be read with profit by every 
Christian." — Earnest Christian. 

" It is the duty of the Christian to go on toward perfection. 
How this may be done, through what aids and appliances of re- 
vealed truth, spiritual illumination, and earnest prayer, this ex- 
cellent work is intended to show." — Christian at Work. 

" We have been greatly profited in reading this work, and 
wish it an extensive circulation." — The Living Epistle. 

" This book contains a concise and lucid statement of the 
subject on which it treats ; like all other works of Bro. Wood, 
it is exceedingly clear, and will be a benefit and blessing to all 
who may read it." — Christian Standard. 

" This book fills a desideratum in our holiness literature, being 
just such a book as the times demand." — Southern Methodist. 



PURITY AND MATURITY. 

" We have read this work with great care and intense interest. 
It contains much valuable information touching the subject of 
Christian holiness. No earnest Christian can carefully and 
prayerfully read it without growing wiser and better." — Evan- 
gelical Messenger. 

" After a careful perusal, we are free to pronounce this a valu- 
able acquisition to the holiness literature of the day. We com- 
mend it to the patronage of the Christian public, and especially 
to the Ministry." — The Free Methodist. 

" Purity and Maturity is written clearly and in an excel- 
lent spirit — written not for controversy but for practical results. 
The work is an armory for the defence of the Wesleyan doctrine 
of Christian perfection." — The Methodist Record. 

"This work fills a desideratum in the literature of holiness 
which was greatly needed. It is written in the clear and definite 
style of the author." — The Way of Holiness. 

" We pronounce this work as near perfection in a number of 
particulars as any volume ever brought under our notice. In all 
mechanical appliances, such as typography, press-work, paper 
and binding, we think it will be accepted as a model of taste and 
neatness. Secondly, in disrobing the deeply impressive subject on 
which it treats of all obscurity, by intelligent definition and perspic- 
uous statement, it will take immediate rank with our most valuable 
literature on the Higher Christian Life." — Ocean Grove Record. 

"The author has made himself familiar with the whole topic. 
Those who ' expect to be made perfect in love in this life,' and 
are ' groaning after it,' can hardly fail to find valuable aid from 
the perusal of this book." — Dr. Z. Paddock. 

" This is written in a plain and forcible manner ; the writer 
has written from experience, and has made his subject wonder- 
fully plain. — Words of Faith. 

" This work can not fail of its end; it is based upon the Bible, 
and it will be food for thousands of hungry souls who build upon 
the solid rock as taught by Christ and apostles. 1 ' — The Wesleyan. 



4jggF- A Liberal Discount to Pastors, Agents, and Booksellers. 

REV. J. A. WOOD. 



Perfect Love; 

Or, PLAIN THINGS FOR THOSE WHO NEED THEM, 
concerning the DOCTRINE, EXPERIENCE, PRO- 
FESSION AND PRACTICE of 

CHRISTIAN HOLINESS. 



This Book is written in catechetical form, containing two hun- 
dred and twenty-eight questions with answers concerning this 
important subject. 

RECOMMENDATIONS. 

"A plain, clear statement of the doctrine of Christian holiness 
as held in our church. He who will read this work will see that 
what we hold, all good men may." — Bishop E. Thomson, D. D. 

" We commend this book to the humble inquirer after truth. 
We read it, and our piety grows warm as we read." — N. C. 
Advocate. 

" I have read this book with great profit, and if it were in my 
power, would place a copy on the study-table of every young 
preacher in the church." — Rev. G. Hughes. 

" A pointed, pithy, searching work, and a complete compen- 
dium of matters referring to full salvation. We warmly recom- 
mend it to those who feel an interest on this subject. It is just 
the book." — Guide to Holiness. 

"The author presents the doctrine of Christian holiness in so 
clear a manner, that it seems impossible for any converted person 
who rends this book to misunderstand it." — Earnest Christian. 

" This book was greatly needed. It answers just those ques- 
tions which seekers of full salvation are wont to ask. It will do 
any one good to read it." — Rev. D. W. C. Huntington, D.D. 

" 1 have read, with great satisfaction, ' Perfect Love,' by 
Rev. J. A. Wood, and must say, in my judgment, it will do good 
wherever read." — Rev. B. M. Adams. 

" It breathes a heavenly spirit, and must produce a holy influ- 
ence upon the church and the world. Secure it, read it, and 
practise it." — Rev. E. Davies. 

" This is a plain, clear, searching work, and will do any man 
good who will read it." — Rev. Fay H. Purdy. 

" We unhesitatingly declare our conviction that no Christian 
can read its pages with prayerful attention, without great spiri- 
tual profit." — American Wesley an. 

" We have read this book with much interest and profit, and 
most heartily recommend it. We believe it will do any man 
good who will read it." — United States Economist. 



" All who have read this work, consider it as one of the best 
that has been written on this subject." — Foster & Palmer. 

" This work is one of the very best I have yet seen. The 
satisfactory answers it gives to almost every conceivable question 
that arises in ordinary minds on this all-absorbing subject, make 
it a work of rare merit and utility." — Rev. J. S. Inskip. 

" I have read and re-read this book (Perfect Love), with 
increasing satisfaction, and commend it in unqualified terms." — 
Rev A. Wallace, 

" The author is sound in his doctrines according to the ap- 
proved Methodistic standards. Its arrangement is rare and valu- 
able, and there is a freshness about it that is truly refreshing." — 
Rev. W. Redely, D. D. 

" This is one of the very best books on Christian holiness that 
has yet fallen into my hands. The author has covered the 
ground without shading it, and shakes manna on the pious heart 
from a cloudless and serene sky." — Rev. Loran Stiles. 

" This is the best exposition of the doctrine of entire sanctifi- 
cation that 1 have seen. It is a book for the people, and cannot 
fail of doing immense good." — Rev. G. A. Huhbell. 

" This is a complete hand-book of the subject on which it 
treats. Its theology is Wesleyan. Its arrangement is logical. 
Its style is lucid, and its spirit is admirable. May God bless 
this work to the souls of thousands." — Rev. W. F. Watkins. 

'* This is a live book, written by a live man, on a live subject. 
Just the book for about 600,000 in our beloved Zion, who ought 
to cross over and enter the Canaan of ' Perfect Love ' at once." — 
Rev. E. Owen. 

'* I regard this as the best hand-book for the seeker of ' Per- 
fect Love,' or the experienced walker in the way of holiuess, 
which has been issued from the press in many years ; because of 

1. The simplicity of its method. 

2. The plainness and obviousness of its verbiage. 

3. The tenacity with which the author has clung to unques- 
tioned Bible and theological authority. 

4. The absence from it of all metaphysical speculations. 

5. The tone of earnestness and heart which pervades it. 

6. Because, while the spirit of devotion glows on every page, 
it meets triumphantly each of the hurtful errors that have crept, 
in late years, into many churches, on the doctrine of holiness, 
and is therefore eminently a book for the times. It is a book full 
of the ' old wine ; ' and, thank God, our people are still saying by 
tens of thousands • the old is the better.'' " — Rev. B. W. Gotham. 

49" A Liberal Discount to Pastors, Agents, and Booksellers. 

REV. J. A. WOOD. 





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